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NEW-JERSE1  '  FREJTCH1  Rs 


SERMONS 


PLAIN  &  PRACTICAL  SUBJECTS. 


BY  SOME  OF  THE  MINISTERS  OF  THE  GOSPEL, 

RESIDING  IS  THE  STATE  OF   NEW-JERSEY. 


VOL.  I. 


Now  then,  we  are  ambassadors  for  Christ,  as  though  God  did  beseech 

you  by  us ;  we  pray  you  in  Christ's  stead  be  ye  reconciled 

to  God.... 2  Cor.  v.  20. 


PUBLISHED  BY  D.  FENTON,  TRENTON; 

AJJD 

CHARLES  D.  GREEN  &  CO.  NEW-BRUNSWICK 

r.  DEARE,    PHINTEB, 

1813 


\ 


V 


District  of  New-Jersey,  ss. 

Ij»e  it  kemembehed,  that  on  the  thirty-first  day  of  March,  in 
the  thirty-seventh  year  of  the  Independence  of  the  United  States  of  America, 
George  S.  Woodhull  and  Isaac  V.  Brown,  of  the  said  district,  have  deposited 
in  this  office,  the  title  of  a  book,  the  right  whereof  they  claim  as  proprietors^ 
in  the  words  following,  to  wit : 

"  The  New-Jersey  Preacher,  or  Sermons  on  plain  and  practical  subject*. 
"  By  some  of  the  ministers  of  the  gospel  residing  in  the  State  of  New-Jersey. 
"  Vol.  I  Now  then  we  are  ambassadors  for  Christ,  as  though  God  did  be- 
'•  seech  you  by  us ;  we  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God.— • 
"  2  Cor.  v.  '20." 

In  conformity  to  the  act  of  the  Congress  of  the  United  States,  entitled,  "  An 
act  for  the  encouragement  of  learning,  by  securing  the  copies  of  maps,  charts 
and  books,  to  the  authors  and  proprietors  of  such  copies,  during  the  times 
therein  mentioned  ;"  and  also  to  the  act,  entitled,  "  An  act  supplementary  to 
an  act,  entitled  an  act  for  the  encouragement  of  learning,  by  securing  the  cop- 
ies of  maps,  charts  and  books,  to  the  authors  and  proprietors  of  such  copies, 
during  the  times  therein  mentioned,  and  extending  the  benefits  thereof  to  the 
arts  of  designing,  engraving  and  etching  historical,  and  other  prints." 

ROBERT  BOGGS, 
Clerk  oftlie  District  of  JVho- Jersey. 


''V'  /-     O   T  Yv   ,  '-W^.  ' 

f  ■       5  \ 

I 

PREFACE. 


A  HE  present  state  of  the  world  presents  a  prospect, 
highly  interesting  to  the  philosopher  and  statesman — 
and  not  less  so  to  the  real  christian.  The  encouraging 
and  gloomy  scenes  are  so  mingled  together,  as  alternate- 
ly to  excite  emotions  of  hope  and  fear.  When  the 
Ghrmsan  looks  abroad  on  the  earth,  he  discovers,  com- 
paratively few,  who  profess  to  believe  and  practice  the 
precepts  of  the  gospel.*  The  extensive  continents  of 
Asia  and  Africa  arc  almost  wholly  immersed  in  the  dark- 
ness of  Pagan  superstition  and  idolatry,  or  led  away  by 
the  delusions  of  Mahomet.  Europe  has  for  many  years 
been  a.  field  of  blood  ;  and  our  own  beloved  country  has 
laf  ely  engaged^in  a  sanguinary  conflict  with  a  powerful 
nation. 

In  the  midst  of  this  gloom  and  confusion,  there  is  still 
something  that  gives  to  the  christian  an  animating  hope 

*  The  following  ingenious  calculation  will  serve  to  shew  of  what  small  ex- 
Sent  the  christian  religion  is,  when  compared  with  those  many  and  vast  coun- 
tries, that  are  overspread  with  Paganism  or  Mahometanism.  Supposing  the 
inhabited  world  to  he  divided  into  thirty  parts,  only  three  of  those  parts  are 
possessed  by  christians  of  the  Protestant  and  Roman  Catholick  communion — lioo 
by  christians  of  the  Greek  church — six  by  Jews  and  Mahometans — and  the 
remaining  nineteen  by  Pagans. 

It  is  to  be  observed  that  this  calculation  was  made  before  the  late  discoveries 
of  the  north  west  part  of  America,  the  north  east  part  of  Asia,  the  vast  tract  of 
New-Holland,  New-Guinea,  and  the,  numerous  other  islands  in  the  Pacific 
ocean. — How  much  greater  then  must  the  numerical  difference  appear  at  the 
present  day  between  tliat  part  of  mankind  who  enjoy  the  light  of  Christianity, 
itnd  that  part  who  are  now  groping  in  Pagan  darkness ! 

JHivs  Hannah  Adams'  view  of  religions,  p.  496. 


.1  PREFACE. 

that  the  time  is  not  far  distant,  when  heavenly  light  and 
peace  will  he  diffused  through  this  dark  and  troubled 
world. 

The  increasing  number  of  young  men  who  are  willing 
to  devote  themselves  to  the  work  of  the  gospel  ministry 
— the  numerous  Missionary  and  Bible  Societies  tbat  have 
been  established  in  G.  Britain  and  America  within  a  few 
years  past — the  lively  interest  taken  in  our  own  country 
in  the  establishment  of  Theological  seminaries — the 
spirit  of  liberality  that  has  been  manifested  by  all  deno- 
minations of  christians,  in  sending  the  Scriptures  and  a 
preached  gospel  among  the  Heathen — the  avidity  with 
which  books  on  religious  subjects  are  sought  for  and 
read,  give  us  reason  to  hope  that  the  dawning  of  a  bright- 
er day  is  near  at  hand. 

Surrounded  by  such  scenes,  it  surely  becomes  the  du- 
ty of  professing  christians,  and  more  especially  of  the 
ministers  of  the  gospel,  to  be  diligent  and  zealous  in  pro- 
moting the  interests  of  the  Redeemer's  kingdom.  There 
is  no  object  of  greater  magnitude — there  is  nothing  on 
which  the  peace  and  happiness  of  mankind  so  much  de- 
pend as  the  diffusion  of  the  knowledge  of  a  crucified  Sa- 
viour. The  universal  practice  of  the  truths  and  pre- 
cepts of  the  gospel  would  put  an  effectual  stop  to  fraud 
and  injustice — to  deadly  feuds  and  animosities  between 
nations,  and  individuals,  and  make  this  world  a  peace- 
ful abode  where  the  great  Creator  would  delight  to  dwell 
with  the  workmanship  of  his  own  hands.  It  is  the  gos- 
pel of  Christ  that  raises  man  to  that  cignity  in  the  scale 
of  beings  for  which  his  nature  is  designed — it  is  this  that 
throws  light  on  the  darknes  of  the  grave,  and  cheers  us 
with  the  enlivening  prospect  of  a  glorious  immortality. 


PREFACE,  £ 

To  spread  the  knowledge  of  divine  truth  ;  to  concen- 
trate the  exertions  of  many  in  holding  forth  the  word  of 
life  in  a  plain,  forcible  and  engaging  manner  ;  to  give 
(if  possible)  some  check  to  the  progress  of  iniquity  :  and 
to  stir  up  professing  christians  to  diligence  and  fidelity, 
are  among  the  great  objects  that  have  induced  the  edit- 
ors to  engage  in  the  publication  of  this  volume. 

We  believed  that  a  work  of  this  kind,  consisting  of 
sermons,  by  ministers  of  the  gospel  residing  in  the  State 
of  New-Jersey,  on  practical  and  important  subjects — 
adapted  lobe  read  in  families  or  in  religious  societies — pre- 
served free  from  useless  and  unedifying  controversy-— 
and  recommended  by  its  novelty  and  variety  to  the  laud- 
able curiosity  of  individuals,  could  not  fail  to  excite  a 
lively  interest  through  the  churches  in  this  state,  and 
contribute  largely  to  the  edification  and  improvement  of 
christians. 

Our  devout  and  humble  prayer  is,  that  the  great  Head 
of  the  church  would  give  a  blessing  to  this  work,  that  it 
may  serve  to  promote  his  glory,  and  the  salvation  of  our 
fellow-men. 

We  cannot  close  these  observations  without  returning 
our  thanks  to  our  Reverend  fathers  and  brethren,  who 
have  so  promptly  complied  with  our  request,  in  contri- 
buting materials  for  this  volume. 

If  sufficient  encouragement  be  given,  to  warrant  the 
undertaking,  we  hope  at  no  distant  period  to  present  (othe 
public  another  volume  of  the  "  New-Jersey  Preacher." 


GEORGE  S.  WGODHULL,?    „  „„ 
ISAAC  V.  BROWN,  '^niTOTis. 


New-Jersey,  July  24,  1813. 


ERRATA. 

"Page  i'j,  line  8  from  the  bottom,  for  creation  read  creatujie 
57,  iiite  14  from  the  top,  for  healing  re&d  feeling 
fi6,  iine  S  from  the  bottom,  for  feint  read  faint 
do.  line  8  do.  for  pefeel  read  perfect 

f>§,  line  4  do.  for  purse  read  pure 

?6,  line  7  do.  for  intrusted  rend  instn/cted 

J  64,  line  4  from  the  top,  for  promise  is  read  premises  are 
174,  line  16  do.  for  tenfold  read  twofold 

1S5,  line  3  from  the  bottom,  (or  few  read  many 
'20S,  line  15  from  tiie  top,  for  victoroies  read  victories 
359,  line  1  on  the  top,  for  ear/  read  ear/?/ 
3fi-2,  line  11  from  the  top,  for  difficult  read  defective 
Sr>5,  line  S  do.  for  corrupt  read  correct 

rf^3  line  2  from  the  bottom,  for  I.  read  II. 


Saith  the  princinje'of  a  holy  life.— 1  Cori  xiii.  13. — And  now  abideth  fuM, 
By  Samuel  sTSmith,  D.  D.  L.  L.  D.  Page  t 

SERMON  II. 

On  Experimental  Religjfln. — Psalm  lxvi.  16. — Come  and  hear,  all  ye  that  fesr 
God,  he.  By  John'M'Dowell,  A.  M.  Pastor  of  the  Presbyterian  congrega- 
tion of  Elizabeth-Town.  0$ 

SERMON  III. 

At^Ordination  Sermon. — Rev.  ii.  10. — Be  thoughtful  unto  death,  &c.    By  JoTra 
^Woodhull,  D.  D.  Pastor  of  the  Presbyterian  congregation  of  Freehold.    51 

SERMON  IV. 

The  influence  of  faith  in  producing  holy  obcdLyMJe. — Heb.  xi.  17. — By  faita 
Abraham  when  he  was  tried,  &c.  By  Amzi  Armstrong,  A.  M.  Pastor  oi 
the  Presbyterian  congregation  of  Mendham.  7  i 

SERMON  V. 

Ora  attending  the  public  worship  of  God. — Eccles^y^l. — Keep  thy  foot  when 
thou  goest  to  the  house  of  God,  &c.  By  James  Richards,  A.  M.  Pastor  o/ 
the  first  Presbyterian  congregation  of  Newark.  SS 

SERMON  VI. 

The  sinner  blinded  to  truth,  Sec. — John  xii.  39,  40. — Therefore  they  could  nor 
believe,  because  Esaias  said  again,  &c.     By  Samuel  S.  Smith,  D.  D.  L.L.D. 

SERMON  VII. 

The  disciples  of  Christ,  the  light  ot*_thc  world. — Matt.  v.  14. — Ye  are  the  light 
of  the  world,  ike.  By  RobertTinlcy,  A.  M.  Pastor  of  tl»e  Presbjterisa 
congregation  of  Baskingridge.  131 

SERMON  VIII. 

The  Smitten  Rock. — Exod.  xvii.  6. — BeholrLlf'will  stand  before  thee  there  up- 
on the  rock  in  Horeb,  &c.  By  SolomonTrreligh,  I).  D.  Professor  of  Divin- 
ity, and  Pastor  of  a  Dutch  reformed  congregation  in  Hackensack  an5 
Scraalenberg.  151 

SERMON,  IX. 

On  the  Sacrament  of  the  Lord'9  Suppejy^l  Cor.  xi.  28. — But  let  a  man  exam- 
ine himself,  &c.  By  Charles  H.  Wharton,  D.  D.  Rector  of  St.  Mary's, 
Burlington.  167 

SERMON  X. 

The  danger  and  folly  of  indulging  a  covetous  temper. — Luke  xii.  20 — But  God 
said  unto-him,  thou  fool,  this  night  thy  soul  shall  be  required  of  thee,  &e.  By- 
James  Richards,  A.M.  Pastor  of  the  first  Presbyterian  congregation  of 
Newark.  187 

SERMON  XI. 

On  the  benefits  of  affliction. — Rom.  vii.  2&»^-And  we  know  tlwt  all  things  work 
together  for  good,  &c.     By  Thomas    Picton,  A.M.  P-ist'ir  of  the  Pres?^. 


tenan  congregation  of  WestfieUk 


cm 


8  CONTENTS. 

SERMON  XT  I. 

On  Resigna^!. — Psalm  xxxLx  9. — I  was  dumb,  I  opened  not  my  mouth,  &c. 
By  Jolni  M'Dowell,  A.M.  Pastor  of  the  Presbyterian  congregation  of  Eliz- 
abeth-Town. 215 

SERMON  XIII. 

Justification,  with  some  of  its  precioy»*fruits. — Rom.  v.  1,2. — Therefore  being 
justified  by  faith,  &c.  By  PeterStuddiford,  A.  M.  Pastor  of  the  Dutcii  Re- 
formed church  of  North  Branch.  229 

SERMON  XIV. 

The  true  and  false  grounds  of  religion. — Phil.  iii.  7,  8,  9. — But  whai-'ftiings  were 
gain  to  me,  those  I  counted  loss  for  Christ,  &c.  By  JosephvClark,  D.  D. 
Pastor  of  the  Presbyterian  congregation  of  New-Brunswick.  241 

SERMON  XV. 

The  same  subject  continued.    By  the  same.  263 

SERMON  XVI. 

On  a  death-bed  repentance. — Matt.  xxv.  10.— jsAnd  while  they  went  to  buy, 
the  bridegroom  came,  kc.    By  Samuel  S.  Smith,  D.  D.  L.  L.  D.  295 

SERMON  XVII. 

Warning  against  self-deception. — Matt.  vii.  24, 25,  2fy$?7. — Therefore,  who- 
soever heareth  these  sayings  of  mine,  kc.     By  Uzal  Ogden,  D.  D.  S13 

SERMON  XVIII. 

The  same  subject  continued.     By  the  same.  327 

SERMON  XIX. 

On  the  dissolution  of  the  world. — 2  Pet.  iiLM\— Seeing  then  that  all  these 
things  shall  be  dissolved,  kc.  By  Thomas"Ticton,  A.  M.  Pastor  of  the  Pres- 
byterian congregation  of  Westfield.  343 

SERMON  XX. 

The  excellence  of  the  knowledge  of  Christ.-^*hil.  iii.  8  — Yea  doubtless,  and 
I  count  al!  things  but  loss,  kc.  By  Er.ocnBurt,  A.  M.  Pastor  of  the  Pres- 
byterian congregation  of  Lamington.  359 

SERMON  XXI. 

The  benefits  resulting  from  being  fiutnd  in  Christ.— Phil.  iii.  9. — That  I  may 
be  found  in  him,  ike.  By  Robert  Tiuley,  A.M.  Pastor  of  the  Presbyterian 
congregation  of  Baskingridge.  381 

SERMON  XXII. 

Destruction  of  the  wicked.  JKov-  xiv.  32. — The  wicked  is  driven  away  in  his 
wickedness.  By  SamuelTisher,  Pastor  of  the  Presbyterian  congregation 
at  Morris-Town.  599 

SERMON  XXIII. 

Triumph  of  the  righteous.— Prov.  xiv.  32.— But  the  righteous  hath  hope  in  his 
death.     By  the  same.  *^J 

SERMON,  XXIV. 

Wisdom  resulting  from  numbering  „grfr  days.— Psalm  xc,  12.— So  teach  ns  to 
number  our  days,  kc.  By  Amzi  Armstrong,  A.  M.  Pastor  of  the  Presby- 
terian congregation  of  Mendham.  *-" 

SERMON  XXV. 

Jov  in  heaven  over  a  repenting  $imier.— Luke  xv.  7.— I  say  unto  you,  that 
likewise  joy,  kc.  By  EnocltBurt,  A.  M.  Pastor  of  the  Presbyterian  con- 
gregation of  Lamington. 


SERMON  I. 

FAITH  THE  PRINCIPLE  OF  A  HOLY  LIFE' 

1  Cor.  xiii.  13. 

And  now  abideth  faith,  hope,  charity,  these  three — 

And  now  abideth  faith. 

BY  SAMUEL  S.  SMITH,  D.D.  L.L.D. 


Vol.i.  B 


NEW-JERSEY  PREACHER. 


SERMON  I. 

1  Cor.  xiii.  13.— And  now  abideth  faith,  hope,  charity,  these  three — 
And  now  abideth  faith. 

A  HE  sincere  belief  of  the  gospel  lies  at  the  foundation 
of  the  duty  and  obedience  of  a  christian.  This  doctrine, 
to  which  the  enemies  of  religion  have  at  all  times  stren- 
uously, but  very  inconsiderately,  objected,  as  forming  the 
great  blemish  of  the  christian  system,  is,  notwithstand- 
ing their  cavils,  as  eomformable  to  the  principles  of  rea- 
son as  to  the  prescriptions  of  Christ.  For  it  is  equally 
true  of  every  moral  institution,  as  of  the  gospel,  that  its 
doctrines,  its  laws,  its  sanctions,  and  the  authority  on 
which  the  whole  depends  must  be  clearly  comprehended 
and  heartily  believed  before  they  can  possess  any  prac- 
tical and  efficient  influence  on  the  manners  and  conduct 
of  its  diseiples.  Hence  appears  the  unreflecting  igno- 
rance, or  the  illiberal  prejudice  of  those  men  who  re- 
proach the  christian  system  for  laying  the  principle  of 
faith  as  the  ground  of  our  acceptance  with  God  ;  as  if 
all  that  it  required  were  credulous  disciples.  Had  Chris- 
tianity been  simply  a  philosophic  institute,  intended  to 
regulate  morals,  and  to  persuade  men  to  a  virtuous  eon- 
duct,  yet  must  Us  doctrines  have  been  received  as  truth, 
with  a  proper  understanding  of  their  nature  and  impor- 
tance, (and  what  else  is  faith  ?)  before  they  could  have 
exerted  any  practical  influence  on  the  heart  and  life. 
But,  inasmuch  as  the,  mass  of  mankind  are  incapable  of 


1-2  NEW-JERSEY  PREACHER. 

deducing  the  system  of  duty,  in  all  its  extent,  from  the 
fountains  of  reason  alone :  still  less  are  even  the  wisest 
of  the  race  capable  of  entering  into  the  unsearchable 
counsels  of  God,  so  as  to  comprehend  and  explain  to  us. 
on  what  terms  the  repentance  of  a  sinner  may  be  accept- 
ed for  reconciliation  and  forgiveness  by  the  righteous 
Judge  of  the  universe ;  or  of  penetrating  the  profound 
darkness  which  hangs  over  the  eternal  world,  so  as  to 
bring  back  any  certain  information  concerning  the  fu- 
ture and  everlasting  states  of  mankind ;  and  since  truth 
and  comfortable  hope  on  these  subjects  must  be  purely 
the  effect  of  revelation,  faith  is,  with  still  more  propriety, 
made  the  basis  of  the  christian  system,  resting,  as  it 
does,  for  its  principal  doctrines,  not  on  the  discoveries 
of  human  reason,  but  simply  on  the  word  of  God,  de- 
monstrated to  us  to  be  indeed  his  word  by  the  evidence 
of  those  omnipotent  works  performed  by  the  Saviour, 
which  identify  him  with  the  Author  of  all  truth.  We 
believe  his  doctrine,  not  because  he  has  taught  us  as  the 
leader  of  a  philosophic  sect,  not  because  the  feeble  rea- 
son of  man  has  discovered,  or  ever  could  have  discovered 
those  sublime  mysteries,  but  because  God  hath  spoken, 
and  hath  confirmed  his  testimony  by  the  most  astonish- 
ing displays  of  his  own  divine  power.  When  we  behold 
those  miraculous  operations,  there  can  be  no  doubt  of  the 
presence  of  God  in  the  midst  of  his  own  works :  and 
there  can  be  no  doubt  of  the  veracity  of  the  inspired 
men  who  bring  to  us  the  messages  of  Heaven  in  his 
name,  when  they  are  enabled  thus  to  confirm  them  by 
his  own  divine  seal.  As  children  receive  the  lessons  of 
their  duty  with  implicit  reverence  from  the  mouth  of  a 
wise  parent,  before  their  minds  are  sufficiently  mature 
id  discern  their  foundations  in  the  eternal  principles  of 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  IS 

reason ;  so  the  disciple  of  Christ  humbly  learns  by  faith 
at  the  foot  of  his  Saviour,  on  the  authority  of  his  own 
word,  till  the  soul,  ripened  by  the  instructions  of  his 
grace  and  spirit,  shall  be  enabled  to  contemplate  them 
hereafter  in  the  light  of  heaven  with  an  angel's  reason. 

The  great  purpose  of  the  gospel  is,  by  the  revelation 
of  the  will  of  God,  to  call  sinners  to  repentance,  and  to 
prepare  them,  through  the  sanctification  of  their  nature, 
for  eternal  life.      And  the  sacred  writer,  in  this  pas* 
sage,   enumerating  the  gifts  and  graces  of  the  Holy 
Spirit,  exalts  those  graces  which  most  directly  contrib- 
ute to  this  end,  above  all  the  more  splendid  gifts  of 
miracle,  of  prophecy,  or  of  diversify  of  tongues,  which 
served,  in  the  beginning,  for  the  confirmation  of  the 
truth,  and  the  divine  origin  of  the  christian  religion,  but 
which  were  afterwards  to  cease  in  the  church.      The 
graces  which  he  thus  extols  are  faith,  and  hope,  and 
charity  or  divine  love.     Faith  presents  to  us,  in  the  pre- 
cepts and  doctrines  of  Christ,  the  most  perfect  lawr  of 
moral  duty  and  divine  truth  that  was  ever  given  to  the 
world,  and  in  the  sacrifice  and  atonement  which  he  has 
offered  for  the  sins  of  mankind,  it  points  out  to  the  con- 
vinced penitent  the  surest  foundation  of  trust  in  the  mer- 
cy of  God  ;  hope  proposes  to  the  humble  believer,  in  the 
favour  of  God,  and  the  future  glory  of  the  saints,  the 
most  sublime  and  powerful  motives  of  a  holy  obedience ; 
and  charity,  or  love,  being  the  vital  and  operative  prin- 
ciple of  universal  holiness,  is,  in  its  influence  and  effect, 
the  fulfilling  of  the  whole  law  ;  in  these  consist  the  life, 
the  spirit,  and  the  essence  of  true  religion ;    the  solid 
fabric  of  its  glorious  temple,  and  are  therefore  to  en- 
dure as  long  as  the  church  itself^  whereas  the  niiracu- 


U  NEW  JERSEY  PREACHER. 

Jbus  gifts,  "which  added  such  glory  to  the  first  age,  were 
enly  its  subsidiary  aids,  its  temporary  scaffolding. 

Of  the  graces  here  so  peculiarly  commended  by  the 
apostle,  I  have  chosen  that  of  faith  as  the  subjeet  of  the 
present  discourse.  And  I  have  chosen  it,  because  it  has 
been  as  peculiarly  slandered  and  misrepresented  by  the 
affected  wisdom  of  the  world. 

That  I  may  conform  myself  as  much  as  possible  to 
the  design  of  the  sacred  writer  throughout  this  chapter, 
I  shall  endeavour, 

I.  In  the  first  place,  to  illustrate  the  nature  of  this 
grace,  chiefly  with  a  view  to  its  influence  on  practical 
holiness ;  that  I  may 

II.  In  the  next  place,  demonstrate  its  excellence,  and 
justify  the  high  rank  which  it  holds,  along  with  hope 
and  charity  in  the  christian  system.  1.  Evangelic  faith, 
in  its  most  general  signification,  consists  in  receiving, 
with  inward  and  profound  conviction  of  their  truth,  the 
holy  scriptures,  as  containing  the  infallible  word  of  Al- 
mighty God,  and  embracing  Jesus  Christ,  who  is  the 
principal  subject  of  them,  as  the  Son  of  God  and  the  Sa- 
viour of  the  world.  Apostles,  and  prophets,  and  inspir- 
ed men,  are  his  organs  to  declare  his  will  to  mankind  ', 
but,  to  the  believer,  it  is  God  himself  who  speaks  in  them. 

In  stating  the  nature  of  faith,  however,  a  distinction 
is  to  be  made,  and  one  that  is  easily  understood,  between 
that  belief  which  respects  merely  the  integrity  and  ve- 
racity of  the  prophet,  the  apostle,  or  the  aiessenger  of 
Heaven,  and  that  which  respects  also  tfctf  nature,  and  im- 
portance of  the  doctrines  which  these  divine  instructors 
teach.  Let  me  illustrate  it  by  a  familiar  example.  We 
may  respect  the  authority,  and  acknowledge  the  wisdom 
of  a  moral  teacher,  though,  not  understanding  the  extent 


SAMUEL  S.  SMITH,  DJO.  L.L.D.  15 

and  spirit  of  his  system,  his  instructions  may  appear 
dark,  and  we  perceive  no  adequate  motive  to  apply  them 
for  the  regulation  of  our  own  conduct.  "We  may  have 
perfect  confidence  in  the  skill  of  some  eminent  artist  who 
analizes  with  judgment  the  principles  of  his  art ;  we 
may  admire  the  talents  of  a  distinguished  scholar  who 
declaims  with  elegance  on  the  beauties  of  any  classic 
work,  and  points  out  with  accuracy  the  grounds  of  the 
pleasure  they  afford  us ;  but,  for  want  of  knowledge,  or 
of  taste,  we  may  not  distinctly  comprehend  his  meaning, 
or  perceive  the  beauties  Avhich  he  endeavours  in  vain  to 
point  out  to  us.  In  the  cases  which  I  have  supposed,  we 
may  yield  entire  credit  to  the  judgment,  integrity,  or 
skill  of  the  teacher  or  the  artist. ;  we  may  have  full  fait  h 
in  the  wisdom  and  truth  of  the  man,  but,  through  de- 
fect of  cultivated  understanding,  or  of  liberal  taste,  his 
principles,  his  doctrines,  the  beauty  of  his  examples, 
cannot  strictly  be  said  to  be  the  objects  of  our  belief,  be- 
cause they  are  not  justly  apprehended,  they  are  not  seem 
in  their  proper  light,  nor  perceived  in  their  true  natures 
To  apply  these  remarks  to  our  present  subject. — A 
genuine  and  practical  faith  in  the  gospel,  which  is  that 
alone  after  which  we  seek,  consists  not  merely  in  ac- 
knowledging the  scriptures  to  be  the  word  of  God,  in 
confessing  the  divine  authority  and  heavenly  mission  of 
the  apostles,  the  prophets,  or  of  Christ  himself,  all  which 
may  be  nothing  more  than  an  hereditary  opinion,  a  pious 
prejudice  of  education ',  but  it  implies,  as  still  more  es- 
sential to  it,  a  clear  perception  of  the  spiritual  nature, 
beauty  and  perfection  of  the  doctrines  which  they  teachj, 
especially  as  they  regard  the  glory  of  God,  the  system 
of  our  redemption,  and  the  duties,  and  immortal  hopes  of 
man  5  and  a  profound  persuasion,  not  only  of  their  truths 


16  NEW-JERSEY  PREACHER. 

•but  of  their  infinite  importance  to  our  everlasting  peace 
and  happiness.  These  doctrines,  therefore,  as  far  as 
they  arc  within  the  comprehension  of  the  human  mind, 
are  not  received  with  genuine  faith,  but  in  proportion  as 
they  are  in  their  true  nature  understood ;  and  truly  un- 
derstood they  cannot  he  but  in  proportion  as  the  heart 
perceives  their  spiritual  excellence  and  perfection,  and 
with  a  lioly  and  divine  taste,  relishes  their  beauty.  For 
the  excellence  of  virtue,  the  loveliness  of  genuine  piety — 
t he  beauty  of  holiness  is  part  of  its  idea.  Here,  then,  we 
begin  to  discern  the  practical  and  moral  influence  of  a 
sincere  faith.  For,  what  the  heart  understands  and 
loves,  must  govern  the  practice.  Perceiving,  by  this 
gracious  principle,  the  beauty  of  holiness,  the  divine  ex- 
cellence of  the  evangelic  doctrine,  the  believer  is  led  by 
the  sweet  and  irresistible  attraction  of  a  renewed  taste, 
to  delight  in  lite  law  of  God  after  the  inrvard  man;  and 
to  derive  his  chief  pleasures  from  the  study  of  its  heaven- 
Jy  truths,  and  conformity  of  heart  to  its  holy  precepts. 
Here  we  begin,  also,  to  discern  the  dependence  of  faith 
on  the  good  dispositions  of  the  heart. 

By  the  understanding  we  judge  of  speculative  truth ; 
yet,  on  all  moral  subjects,  the  convictions  of  the  under- 
standing are  greatly  influenced  by  the  state  of  the  affec- 
tions. But  it  is  the  heart  alone,  profoundly  touched  by 
the  spirit  of  grace,  which  creates  those  lively  and  affect- 
ing conceptions  of  the  beauty  of  divine  things,  and  the 
perfection  of  the  system  of  the  gospel,  which  form  the 
essence  of  a  practical  faith,  the  active  and  operative 
principle  of  a  holy  life.  Hence  hath  the  apostle  said, 
ivith  the  heart  man  bcliereth  unto  righteousness.  And 
Philip  replied  to  the  eunuch  who  lesired  to  be  baptized, 
— if  thou  belicvtst  with  all  thine  heart  thou  marjest. 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  t? 

Will  it  be  demanded;  if  we  do  not,  by  this  representa- 
tion, require  the  regeneration  of  the  heart,  the  cultiva- 
tion of  a  divine  and  holy  taste,  as  a  prerequisite  to  faith, 
of  which  change,  however,  faith  is  acknowledged  to  be 
the  only  genuine  cause  ?  No  ;  degenerate  as  human  na- 
ture is,  it  still  so  far  possesses  ideas  of  moral  excel- 
lence, so  far  approves,  with  the  mind,  the  perfection  of 
the  divine  law,  and  consents  to  it,  that  it  is  good,  even 
when,  by  the  law  of  sin  which  is  in  his  flesh,  he  violates 
it,  as,  under  the  gracious  influences  of  the  Spirit  of  God, 
co-operating  with  his  holy  word,  to  be  a  sufficient  foun- 
dation of  this  understanding,  operative  and  sanctifying 
faith,  of  which  we  speak,  in  its  first  and  incipient  state. 
And  when  once  this  holy  illumination,  this  divine  taste 
exists  in  the  weakest  and  most  imperfect  degree,  it  pre- 
pares the  soul  under  the  culture  of  the  same  word,  and 
the  continued  influence  of  the  same  spirit,  to  receive 
every  doctrine  of  the  gospel  with  a  fuller  conviction, 
to  perceive  increasing  beauties  in  the  system  of  grace, 
and  to  feel  with  augmented  force  the  obligation  of  the 
whole  law  of  holiness. 

But  in  treating  of  the  moral  and  sanctifying  influ- 
ence of  faith,  we  must  add  to  that  spiritual  understand- 
ing of  the  doctrines  of  the  gospel,  and  that  divine  taste 
of  their  beauty,  which  it  implies,  those  powerful  mo- 
tives, also,  to  duty,  to  evangelic  obedience,  and  universal 
holiness  which  it  draws  from  celestial  and  eternal  things. 
For,  it  is,  saith  the  apostle,  the  substance  of  things  hoped 
for,  and  the  evidence  of  things  not  seen.  It  penetrates 
the  veil  which  covers  them  from  mortal  eyes,  and  pre- 
sents them  to  the  devout  mind  with  a  certain  ineffable 
and  spiritual  sensation  ;  especially  the  glory  of  God,  the 
infinite  love  of  the  Redeemer,  the  final  judgment  of  the 

Vol.  i.  C, 


18  IMEW-JERSEY  PREACHER. 

universe,  the  everlasting  retributions  of  the  righteous 
and  the  wicked.  But,  on  these  divine  subjects,  and  the 
respective  influence  of  each,  both  on  devotion  and  on 
practice,  your  time  does  not  now  permit  me  to  dilate. 
Your  faith,  believer,  renders  it  unnecessary.  The  con- 
ceptions of  faith  in  the  heart  of  a  humble  and  sincere 
disciple,  far  outgo  all  that  the  feeble  powers  of  language 
could  convey. 

Let  us,  then,  briefly  review  the  principles  which  we 
have  hitherto  laid  down.  Faith,  consists  in  the  first 
place,  and  in  its  most  general  idea,  in  receiving  the 
sacred  scriptures  as  containing  the  gracious  revelation 
of  the  will  of  God  for  our  instruction  in  righteousness, 
and  our  eternal  salvation.  It  consists,  in  the  next  place, 
not  only  in  the  belief  of  the  divine  authority  and  direc- 
tion under  which  the  scriptures  have  been  communicated 
to  the  world,  but  in  a  clear  and  spiritual  understanding 
of  the  nature  and  perception  of  the  excellence  and  per- 
fection of  their  holy  doctrines.  Thirdly,  in  a  strong 
impression  on  the  heart,  of  those  high  motives  to  practi- 
cal piety  and  virtue,  which  religion  has  drawn  from  the 
glory  of  God,  from  the  redemption  of  the  cross,  and  the 
retributions  of  eternity.  And,  finally,  in  a  profound  per- 
suasion of  the  personal,  and  everlasting  concern  which 
we  have  in  these  precious,  these  glorious,  and  these  aw- 
ful truths. 

What  moral  system,  then,  or  institute  of  religion,  has 
ever  laid  such  a  foundation  for  purity  of  heart  and  sanc- 
tity of  life,  and  for  attaining  ultimately  the  perfection 
of  our  nature,  as  the  christian  religion,  resting,  as  it 
does,  on  the  doctrine  of  a  sincere  faith  in  the  Redeemer 
of  the  world.  Here  we  behold  the  infinite  purity  and 
perfection  of  the  divine  nature,  and  are  assimilated  to  it 


M 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  19 

by  the  powerful  influence  of  a  holy  love ;  we  behold  the 
excellence  and  beauty  of  the  law  of  holiness,  and  are  led 
to  obedience  by  the  delightful  attractions  of  a  divine 
taste,  and  the  sweet  constraints  of  a  renewed  nature ;  we 
behold  the  love  of  the  ever-blessed  Redeemer  extending 
salvation  to  a  guilty  world  through  his  own  sufferings, 
and  the  believing  penitent  from  the  depth  of  his  affliction 
on  the  account  of  his  sins,  looking  up  to  Heaven  for  mer- 
cy, is  led  to  embrace  the  cross  with  an  ecstacy  of  grati- 
tude ;  we  behold  the  glorious  rewards  of  life  and  immor- 
tality, purchased  by  the  death,  confirmed  by  the  resur- 
rection of  the  Saviour,  and  shining  in  every  promise  of 
the  gospel,  and  the  spirit  of  holiness  becomes  raised  by 
the  view,  to  its  highest  tone. 

Assemble  all  these  objects  of  faith  in  one  view ;  re- 
ceive them  as  the  infallible  truths  of  God,  not  with  a 
vague  unmeaning  assent,  the  fruit,  merely,  of  custom 
and  example,  but  with  a  profound  conviction,  arising 
from  reflection,  from  examination,  and  from  the  holy  in- 
fluence of  prayer,  aided  by  the  concurrent  illumination 
of  the  Eternal  Spirit,  and  what  principles  or  what  mo- 
tives drawn  from  any  other  source,  can  be  compared 
with  those  of  the  gospel,  for  their  purity,  their  efficacy, 
and  their  persuasive  power  on  the  heart  ?  These  con- 
siderations naturally  lead  to  the  second  topic  of  this  dis- 
course ;  the  illustration  of  the  excellence  of  this  grace. 
Previously,  however,  to  entering  directly  on  this  branch 
of  the  subject,  permit  me  to  take  notice  of  some  com- 
mon definitions,  or  representations  of  faith,  the  coinci- 
dence of  which  with  the  views  hitherto  presented  to  you 
may  not  immediately  appear. 

Faith,  in  the  holy  scriptures  is  sometimes  character- 
ised by  one  of  its  principal  acts ;   Abraham  is  said  to 


.20  NEW- JERSEY  PREACHER. 

have  believed  God,  and  it  ivas  counted  to  him  for  right- 
eousness, because  lie  trusted  implicitly  in  the  divine  pro- 
mise, in  opposition  to  the  most  untoward  events,  and  of 
appearances  which  might  have  discouraged  the  strong- 
est hopes.  Such  confidence  could  have  existed  only  in  a 
heart  prepared  to  receive  with  submissive  duty  and 
obedieuce  every  word  of  God. 

Sometimes  it  is  characterised  by  one  of  its  principal 
objects ;  believe  on  the  Lord  Jesus  Christ,  said  the  apos- 
tle to  the  jailor.  And.  in  another  place,  descending  to 
an  idea  still  more  particular,  he  says  ;  if  thou  shalt  con- 
fess with  thy  mouth  the  Lord  Jesus,  and  believe  in  thine 
heart  that  God  hath  raised  him  from  the  dead,  thou  shalt 
he  saved,  The  doctrine  of  the  resurrection  of  the  Sa- 
viour is  so  intimately  involved  with  the  accomplishment 
of  the  atonement,  and  with  the  truth  of  all  the  promises 
and  hopes  of  religion,  that  sincerely  to  receive  it,  in  all 
its  relations  and  consequences,  is  to  embrace  the  whole 
gospel. 

The  pious  and  learned  compilers  of  our  catechism 
Lave  chosen  to  describe  it  by  one  of  its  essential  and  in- 
separable fruits  i  receiving  and  resting  upon  Christ  alone 
for  salvation.  Desirous  of  giving  some  single  cri- 
terion of  this  grace  which  would  be  least  liable  to  be 
mistaken  by  a  believer  himself  in  judging  of  his  own 
spiritual  state,  they  have  fixed  on  this  self  renuncia- 
tion, this  absolute  dependence  of  the  penitent  sinner  on 
the  grace  and  merits  of  the  Saviour  as  one  that  is  most 
certain,  because  one  to  which  the  pride  and  self-compla- 
cency of  man  most  reluctantly  submits  :  one  to  which  he 
never  docs  submit,  till  the  sense  of  his  own  depravity  and 
guilt;  till  the  purity,  the  holiness  and  justice  of  the  di- 
vine law  ;  till  the  grace  and  all-sufficiency  of  the  right- 


SAMUEL  S.  SMITH,  B.  D.  L.  L.  D.  £1 

eousness  and  power  of  the  Redeemer ;  in  a  word,  till  the 
whole  gospel  has  taken  full  possession  of  his  soul. 

II.  But  returning  to  the  views  already  given  of  the 
grace  of  faith,  permit  me  now  to  add  a  few  reflections 
to  illustrate  its  excellence  as  a  principle  of  moral  con- 
duct, which  will  justify  the  high  rank  which  the  apostle 
has  assigned  to  it,  along  with  hope  and  charity  in  the 
christian  system. 

The  enemies  of  the  gospel  who  delight  in  disingenu- 
ous representations  of  its  spirit,  and  its  institutions,  af- 
fect to  consider  the  command  to  believe  as  an  address  to 
the  credulity  of  mankind  and  as  suhstituting  faith  in  the 
room  of  good  morals  and  a  life  of  virtue.  Oh  !  false- 
hood, embittered  by  malignity  !  Does  not  the  gospel  in- 
vite, does  it  not  require  the  most  rigorous  investigation 
into  its  pretensions  ?  And  is  it  not  the  crime  of  unbeliev- 
ers that  they  do  not  apply  themselves,  with  seriousness 
and  faithfulness,  to  this  great  and  interesting  enquiry  ? 
Instead  of  being  designed,  as  they  falsely  and  wickedly 
assert,  as  a  substitute  for  morals,  is  it  not  true,  on  the 
other  hand,  that  it  is  the  purity,  which  they  esteem  the 
unnecessary  rigor,  of  the  morality  of  the  gospel,  that  is 
the  genuine  source  of  all  their  hostility  to  it  ?  Is  it  not 
the  very  ground  on  which  the  sacred  writer  extols  this 
grace,  not  that  it  stands  in  the  room  of  a  virtuous  and 
holy  practice,  but  that  it  is  the  proper  spring  of  all  true 
virtue,  and  the  most  efficient  principle  of  a  holy  life  ? 

In  entering  on  this  subject,  let  me  lay  it  down  as  an 
established  maxim  in  morals,  that  right  principles  when 
truly  understood  and  heartily  believed,  will  ever  be  fol- 
lowed by  rectitude  of  conduct.  False  principles,  on  the 
other  hand,  tend  to  vitiate  the  fountain  of  virtue  and 
piety  in  the  heart ;  and  in  the  practice  of  life  to  lead 


22  NEW-JERSEY  PREACHES. 

to  many  departures  from  the  path  of  duty.  What,  then, 
is  evangelic  faith  ?  Is  it  not  the  reception,  on  the  authori- 
ty of  a  divine  and  infallible  teacher,  and  on  the  renewed 
taste  of  a  mind  enlightened  by  divine  truth,  of  the  purest 
principles  of  practical  virtue,  of  the  holiest  law  of  uni- 
versal duty,  which  have  ever  been  prescribed  to  man- 
kind ?  It  is  subjecting  the  soul  to  the  influence  of  the 
sublimest  and  most  powerful  motives  of  holiness  which 
even  the  wisdom  of  God  has  ever  devised  for  the  regene- 
ration of  the  world.  The  laws  of  morals  as  they  have 
been  discovered  merely  by  reason,  or  have  been  prescribed 
in  the  systems  of  the  wisest  of  men  who  have  not  drawn 
them  from  the  fountains  of  inspiration,  are  susceptible  of 
so  much  disputation,  are  so  doubtful  in  their  limits,  and 
liable  in  their  application  to  so  many  exceptions  am!  modi- 
fications in  favour  of  each  man's  peculiar  inclinations 
and  passions,  that  they  form  a  most  uncertain  and  falla- 
cious rule  of  duty.  It  is,  besides,  a  rule  as  feeble  in  its 
authority,  as  it  is  defective  in  its  prescriptions,  being 
liable  to  be  changed,  or  set  aside  by  every  caprice  of 
self-love,  or  impulse  of  ungoverned  passion.  But  every 
thing  in  the  law  of  Christ  is  clear  and  luminous  as  the 
eternal  law  of  truth  frOm  which  it  emanates.  Here  are 
no  enfeebling  doubts,  no  uncertain  reasonings  which  may 
make  the  law  too  often  speak  the  language  of  a  corrupt- 
ed heart.  All  is  defined  and  enjoined  by  the  awful  and 
infallible  authority  of  Almighty  God.  Where,  then,  let 
me  again  ask,  can  there  be  found,  in  all  the  systems  of 
human  wisdom,  such  a  basis  of  morality  as  in  that  faith 
which  is  the  practical  principle  of  the  gospel  of  Christ? 
Shame  on  those  scoffers,  then — shame  on  those  pretend- 
ed sages  !  who  affect  to  represent  the  faith  of  the  gos- 
pel as  a  weak  and  superstitious  credulity,  unconnected 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  23 

with  genuine  piety  or  purity  of  morals.  Is  it  not  the 
whole  purpose  of  the  doctrine  of  the  Saviour  to  bring 
sinners  to  repentance  ;  to  lead  the  penitent  to  unfeigned 
holiness  of  life,  and  thereby  to  conduct  them,  finally,  to 
the  immortal  perfection  of  their  nature  in  the  heavenly 
state  ?  And  where  shall  we  find  means  so  wisely  and  ad- 
mirably adapted  to  this  end  ?  Has  any  philosophy,  the 
candid  unbeliever  himself  being  judge,  taught  so  pure 
and  excellent  a  system,  derived  it  from  so  sublime  a 
source,  enjoined  it  by  sanctions  so  weighty  and  import- 
ant ;  or  added  to  it  the  force  of  obligations,  and  the  per- 
suasion of  motives  so  transcendent  in  their  nature,  and 
fitted  to  interest  all  the  best  powers  of  the  soul? 

Let  us  attend,  then,  to  the  effects  of  these  principles 
and  these  motives  on  the  life  and  character  of  the  real 
christian :  motives  and  principles  which  habitually  gov- 
ern him  in  private  and  in  public,  in  all  the  transactions 
of  his  soul  with  God,  and  in  all  his  intercourse  with  the 
world.  What  fervent  and  supreme  love  of  God  !  what  a 
deep  sense  of  obligation  for  redeeming  mercy !  what  du- 
tiful submission  to  the  divine  will  !  what  a  holy  fear  of 
offending  !  what  cautious  circumspection  in  shunning  the 
scenes  or  the  incentives  of  temptation  !  what  constant 
vigilance  against  the  frailties  of  the  heart,  and  the  sur- 
prises of  the  passions!  And  in  his  commerce  with  man- 
kind, what  justice  !  what  sincerity  !  what  truth  !  what 
meekness  and  humility  of  mind  !  never  arrogant  to  give 
offence,  always  ready  to  forgive  !  what  warm  and  active 
benevolence  ;  ever  prompt  to  do  good  to  others  as  a  com- 
mon family  of  brethren,  and  mingling,  with  an  amiable 
sympathy,  in  all  their  joys  and  griefs  !  Such  is  the  por- 
trait of  a  child  of  faith.  'With  the  highest  reason,  there- 
fore, does  the  apostle  rank  this  grace  in  dignity  and  ex- 


24  NEW-JERSEY  PREACHER. 

cellence,  along  with  hope,  and  that  divine  charity  which 
is  the  fulfilling  of  the  law,  far  above  miracles  and 
prophecy,  and  the  knowledge  of  mysteries  and  langua- 
ges, (and  all  those  external  aids  of  religion  which  served 
in  the  beginning  for  its  establishment  and  extension  in 
the  world,  but  were  afterwards  to  pass  away),  not  be- 
cause it  implicitly  receives  the  gospel,  as  its  enemies  pre- 
tend, without  examination,  but  because  it  most  effectual- 
ly promotes  the  end  of  all  true  religion,  the  virtue  and 
moral  perfection  of  man.  The  proper  end  of  religion  is 
to  deliver  mankind  from  the  dominion  of  sin  and  death, 
and  to  make  them  heirs  of  life  and  immortality  by  re- 
storing them  to  the  primitive  purity  and  holiness  of  their 
nature.  And  faith,  which  leads  through  hope  to  per- 
fect love,  is  the  precious  instrument  by  which  she  ac- 
complishes this  great  design. 

The  preceding  illustrations  of  the  nature  and  effects 
of  a  sincere  and  evangelic  faith,  considered  as  a  princi- 
ple of  practical  holiness,  will  vindicate  the  high  place 
which  it  holds  in  the  catalogue  of  christian  graces,  and 
the  superlative  value  which  is  set  upon  it  in  the  chris- 
tian system.  It  works  by  love,  and  purifies  the  heart. 
Its  genuine  offspring  is  the  supreme  love  of  God  through 
Christ,  and  the  universal  love  of  human  kind.  It  is  the 
commencement  of  that  pure  and  heavenly  spirit  of  chari- 
ty, which,  unfolded  and  ripened  in  the  regions  of  immor- 
tal love,  will  be  the  consummation  of  that  grace  wherein 
we  now  stand. 

If  such  are  the  fruits  of  a  sincere  faith  in  the  gospel 
of  the  Redeemer,  whence  is  it  that  we  so  often  see  in  the 
manners  of  christians  so  little  of  the  distinguishing  spirit 
and  character  of  the  disciples  of  Christ  ?  Alas  !  is  it  not 
because  our  faith  is  merely  a  habit  of  assent  springing 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  gg 

jft-om  general  eustom  and  example,  and  not  from  a  heart 
deeply  penetrated  with  the  truths  which  concern  oup 
everlasting  salvation?  Is  it  not  because  the  ordinary 
faith  of  christians  consists  rather  in  not  having  called  in 
question,  through  a  useful  prejudice  of  education,  the  di- 
vine authority  of  the  sacred  scriptures,  than  in  having 
embraced  them  with  an  enlightened  conviction  of  their 
excellence  and  glory,  and  a  profound  persuasion  of  our 
own  eternal  interest  in  the  incarnation,  the  death  and  re- 
surrection of  the  ever-blessed  Redeemer,  who  is  their 
principal  subject.  This  is  that  historical  faith,  to  use 
the  language  of  casuists,  which  fills  our  churches  with 
nominal  christians,  but  never  creates  sincere  disciples; 
which  replenishes  the  garden  of  God  with  trees  which 
only  put  forth  leaves  and  blossoms,  but,  blasted  with  a 
fatal  barrenness,  never  produce  a  holy  fruit. 

But,  if  the  evidence  of  the  gospel  is  so  luminous  as 
justly  to  command  the  assent  of  the  world,  and  the  ex- 
cellence of  faith  is  so  transcendent  as  a  principle  of  holi- 
ness, whence  is  it  that  there  are  so  many  doubtful  chris- 
tians, so  many  open  and  avowed  unbelievers  ?  The  an- 
swer to  these  questions  is,  unhappily,  too  palpable  ;  it  is, 
saith  onr  blessed  Saviour,  because  they  hate  the  light, 
neither  rvill  they  come  to  the  light,  test  their  deeds  should 
he  reproved.  The  gospel,  making  war  upon  their  pas- 
sions, and  their  vices,  and  proscribing  their  dearest 
pleasures,  awakens  against  itself  every  prejudice  of  pride 
and  self-love ;  rouses  into  hostility  the  passions  it  would 
subdue,  and  makes  every  pleasure  an  enemy  to  the  truth. 

Finally,  christians,  let  us  in  the  conclusion  briefly  re- 
view the  topies  whence  we  may  exalt,  with  the  apostle, 
the  superior  excellence  of  this  grace,  and  derive  from 
them  some  grounds  on  which  we  may  try  the  sincerity 

Vol.  i.  J) 


26  NEW-JERSEY  PREACHER. 

of  our  own  faith.  The  sole  purpose  at  which  it  aims  is 
to  promote  holiness  of  life,  and  through  the  road  of  holi- 
ness, to  lead  the  humhle  believer  to  a  state  of  heavenly 
perfection.  And  where  shall  we  iind  such  admirable 
means  to  enlighten,  regenerate  and  sanctify  the  heart  ? 
Faith  unfolds  in  its  genuine  spirit,  the  sacred  volume  of 
inspiration,  that  precious  fountain  of  divine  wisdom. 
Faith  erects  in  the  view  of  the  believer,  the  cross  stain- 
ed with  the  blood  of  the  atonement,  loaded  with  the  sac- 
rifice of  our  sins.  And,  in  this  blessed  symbol  of  our 
salvation,  we  behold  all  that  can  convince  and  bring  to 
unfeigned  contrition  the  sinner  ;  all  that  can  inspire 
hope  in  the  bosom  of  the  penitent ;  all  that  can  win  the 
believer  to  obedience  and  love  ;  all  that  can  elevate  the 
soul  above  the  corrupting  influence  of  the  world.  Not 
only  does  faith  erect  the  cross,  all-powerful  to  conquer 
sin,  in  the  view  of  the  believer,  but  is  able,  likewise,  in 
some  measure,  to  draw  aside  the  veil  which  covers  from 
our  feeble  vision  the  glorious  and  the  awful  mysteries 
of  eternity.  It  penetrates  to  the  throne  of  God,  and  be- 
holds in  their  fountain  that  infinite  power,  and  wisdom, 
and  love  which  pervade  the  universe.  It  contemplates 
the  mansions  of  everlasting  rest  and  peace,  of  light  and 
of  joy,  and  assists  the  soul  to  raise  her  hopes,  and  de- 
sires and  pursuits  to  that  celestial  purity  which  reigns 
in  the  kingdom  and  the  immediate  presence  of  God. 
Often  it  casts  its  view  downwards  intothe  lake  that  bums 
tvithjire,  into  the  everlasting  prisons  of  divine  justice, 
and  thence  derives  new  motives  to  diligence  in  duty ; 
new  power  to  urge  the  soul  farther  from  the  confines  of 
sia  ;  to  break  the  force  of  the  passions,  and  destroy  the 
seductive  charms  of  temptation. — Yes,  in  whatever  view 
you  consider  this  fundamental  grace  of  the  gospel,  it  will 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  27 

be  found  to  be  the  most  efficacious,  as  it  is  undoubtedly 
the  most  pure  and  sublime  principle  of  a  holy  life. 

Try  the  sincerity  of  your  faith,  then,  by  this  test. 
What  humility,  what  repentance,  what  contrition  for  sin, 
what  fervent  devotion,  what  love,  ardent  and  supreme  to 
him  who  comprehends  all  perfection  in  his  own  existence, 
what  profound  gratitude  to  him  who  became  incarnate, 
and  died  for  our  salvation  ;  and  in  the  intercourse  of  so- 
ciety what  integrity  and  uprightness,  what  purity  of  life 
and  manners,  what  simplicity  of  heart,  what  candour, 
what  benevolenee,  what  meekness  of  temper,  what  rea- 
diness to  forgive  offences  against  ourselves  as  we  hope 
to  be  forgiven  of  God,  will  distinguish  the  genuine  pow- 
er of  faith  in  the  heart  of  a  true  believer ;  from  all 
those  false  and  defective  principles  of  piety,  that  dishon- 
or religion  in  the  pretended  disciples  of  Christ !  Chris- 
tians !  if  your  faith  bear  these  decisive  tests  of  sincerity, 
adore  the  grace  by  which  it  hath  been  wrought  in  your 
hearts.  Open  your  souls  more  and  more  to  its  divine 
illuminations,  till  it  give  place,  at  length,  to  immediate 
vision,  and  be  lost  in  the  blessed  light  of  heaven,  and  till 
hope,  the  child  of  faith,  enter  with  you  into  that  within 
the  veil.    AMEN. 


<i 


SERMON  II. 

ON  EXPERIMENTAL  RELIGION. 

Psalm  lxvi.  16. 

Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  lie  hath  done 

for  my  soul. 

BY  THE  REV.  JOHN  M'DOWELL,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  Elizabeth-Town. 


NEW-JERSEY   PREACHER. 


SERMON  II. 

Psalm  lxvi.  16. — Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare 
•what  he  hath  done  for  my  soul. 

J_F  any  subject,  proper  to  be  made  known,  be  deeply 
impressed  upon  the  mind,  and  supremely  and  delightfully 
engage  the  thoughts  and  affections,  the  tongue  will  de- 
clare it  j  and  it  will  be  the  chief  and  most  delightful  topic 
of  conversation.  Of  the  truth  of  this  remark,  there  can 
be  no  doubt.  It  is  proved  by  the  declaration  of  our  Sav- 
iour, «  out  of  the  abundance  of  the  heart  the  mouth 
speaketh,"  Matt.  xii.  34 ;  and  it  is  proved  by  daily  obser- 
vation and  experience.  If  therefore  we  be  christians, 
we  shall  delight  to  meet  with  our  fellow  christians,  and 
engage  with  them  in  conversation  on  experimental  piety. 
And  true  religion  must  either  be  very  low,  or  be  entirely 
wanting  in  the  heart  of  that  person  who  seldom  speaks 
on  the  subject,  or  extends  not  his  conversation  beyond 
the  doctrines  and  forms  of  religion,  or  speaks  in  an  unin- 
terested and  heartless  manner.  The  scripture  saints,  as 
appears  from  their  history,  engaged  much  in  religious 
conversation.  This  was  especially  the  case  with  the 
pious  king  of  Israel,  who  penned  the  greater  part  of  the 
Psalms  ;  in  the  Psalm  which  contains  our  text,  he  was 
so  filled  with  a  sense  of  the  divine  goodness  towards  him, 
that  he  invited  the  people  of  God  to  come  and  hear  what 
the  Lord  had  done  for  him,  that  they  might  be  encourag- 
ed  and   strengthened  from  his  experience,  and  might 


32  NEW-JERSEY  PREACHER. 

unite  with  him  in  praising  God  for  his  goodness — "  Come 
and  hear,  all  ye  that  fear  God,  and  I  will  declare  what 
he  hath  done  for  my  soul." — 

By  those  who  fear  God  we  are  to  understand  his  true 
people.  The  whole  of  true  religion  is  frequently  express- 
ed, especially  in  the  Psalms,  by  the  fear  of  God.  And 
indeed  it  would  have  been  almost,  if  not  altogether  in 
vain,  for  the  Psalmist  to  have  called  on  any  but  the  peo- 
ple of  God  to  listen  to  the  relation  of  his  experience. 
They  would  either  not  have  understood  him,  or  would 
not  have  entered  into  the  spirit  of  his  conversation,  or 
would  have  wondered  why  he  spake  in  such  strains  on  a 
subject  which  appeared  to  them  unintelligible  or  uninter- 
esting. But  the  people  of  God  would  understand  his  lan- 
guage, and  would  hear  with  delight  and  improvement 
this  favoured  and  experienced  servant  of  the  Most  High 
relate  what  the  Lord  had  done  for  his  soul. 

Experimental  religion  is  a  very  fruitful  subject ;  and 
if  our  hearts  have  experienced  the  rich  grace  of  God, 
we  cannot  be  at  a  loss  for  topics  of  conversation.  The 
subject  is  inexhaustible,  and  will  employ  with  renewed 
delight  and  rapture  the  tongues  of  the  redeemed  through- 
out eternity.  We  may  tell  our  fellow  christians,  that 
the  Lord  hath  chosen,  redeemed,  called,  justified,  adopt- 
ed, sanctified  and  comforted  our  souls.  In  these  parti- 
culars you  have  the  division  of  the  ensuing  discourse. 

1.  The  true  christian  may  say,  "  Come  and  hear,  all  ye 
that  fear  God.  and  I  will  declare  he  hath"  chosen  "my 
soul."  Before  the  foundation  of  the  world,  he  thought 
of  me,  and  while  he  passed  by  others,  placed  his  love  on 
me,  and  determined  to  redeem  and  save  my  soul.  And 
he  did  this  when  he  foresaw  I  would,  when  brought  into 
being,  break  his  Iuavs,  trample  on  his  authority,  render 


JOHN  M'DOWELL,  A,  M.  S9 

myself  vile,  and  justly  deserve  his  eternal  abhorrence 
and  wrath.  He  then  laid  the  plan  of  my  salvation— he 
then  registered  my  worthless  name  in  the  lambs  book  of 
life— he  then  chose  me  in  Christ.  And  it  is  in  conse- 
quence of  this  everlasting,  electing  love,  that  I  now  love 
him.  As  saith  the  Apostle  John,  «  herein  is  love,  not 
that  we  loved  God,  but  that  he  loved  us  f ?  and,  "  we 
love  him  because  he  first  loved  us,"  1  John  iv.  10, 19. 
Here,  in  the  eternal,  electing  love  of  God,  is  the  origin 
of  all  that  astonishing  love  towards  us  which  he  has  since 
manifested,  and  which  he  will  continue  to  manifest  for 
ever:  let  us  unite  with  the  Apostle  Paul  in  saying, 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessings  in  heaven- 
ly places  in  Christ  :  according  as  he  hath  chosen  us  in 
him  before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love :  having 
predestinated  us  unto  the  adoption  of  children  by  Jesus 
Christ  to  himself,  according  to  the  good  pleasure  of  his 
will,  to  the  praise  of  the  glory  of  his  grace,"  Eph.  xi.  3, 
4,  5,  6. 

2.  The  Christian  may  say, '«  Come  and  hear,  all  ye  that 
fear  God,  and  I  will  declare  "  he  hath"  redeemed  "  my 
soul."  Descended  from  an  apostate  parent,  from  him  I 
derived  a  corrupt  nature,  and  in  him  I  became  exposed 
to  the  curse  of  the  divine  law — in  him  I  died.  As  soon 
as  I  became  capable  of  moral  action,  the  seeds  of  sin  in 
my  nature  began  to  grow,  and  discover  themselves.  I 
became  guilty  of  actual  breaches  of  the  divine  law,  and 
thus  to  original  sin  added  actual  transgressions.  The 
divine  holiness,  justice,  and  truth,  and  the  honor  of  the 
divine  law,  required  that  the  curse  of  the  law,  which  was 
eternal   death,    should    be   executed.    And  unless    the 

Voj,.  i.  E 


Si  NEW  JERSEY  PREACHER. 

holiness  of  God  could  be  illustrated,  his  justice  satisfied, 
his  truth  vindicated,  and  the  honor  of  his  law  main- 
tained, I  could  not  be  saved.  And  where  was  the  person 
to  be  found  in  heaven  or  upon  earth  who  was  competent 
to,  or  who  would  undertake  the  work  of  removing  these 
difficulties,  and  providing  salvation  ?  No  created  being 
on  earth  or  in  heaven  was  competent  to  the  work. 

But,  O  astonishing  love  !  "  Come  and  hear,  all  ye 
that  fear  God,  and  I  will  declare  what  he  hath  done  for 
my"  perishing,  lost  "  soul.'*  He  redeemed  my  soul ! 
and  this  too,  Oh  !  in  what  a  wonderful  and  mysterious 
way  !  and  at  what  an  infinite  price  !  "  not  with  corrupti- 
ble things,  as  silver  and  gold  ;  but.  with  the  precious 
blood  of  Christ,  as  of  a  lamb  without  blemish  and  with- 
out spot,"  1  Pet.  i.  18.  He  so  loved  me  that  he  gave 
his  only  Son  to  be  my  Saviour,  and  redeem  my  soul  from 
eternal  woe :  and  truly,  «  herein  is  love,  not  that  we  loved 
God,  but  that  he  loved  us,  and  sent  his  Son  to  be  the 
propitiation  for  our  sins,"  1  John  iv.  10.  When  no  less 
a  person  could  effect  the  great  work  of  the  redemption  of 
lost  sinners,  God  spared  not  his  own  Son. — When  the 
Son  of  God  "  looked,  and  there  was  none  to  help," 
«  then  said  he,  lo  I  come,  to  do  thy  will,  O  God,"  Isa. 
Ixiii.  5.  Heb.  x.  7.  In  the  fulness  of  time,  a  body  was 
prepared  for  him  and  he  stooped  to  a  union  with  our  na- 
ture. Though  "  being  in  the  form  of  God,"  he  "  thought 
it  not  robbery  to  be  equal  with  God  $??  he  "  made  hinv 
self  of  no  reputation,  and  took  upon  him  the  form  of  a 
servant,  and  was  made  in  the  likeness  of  men,"  Phil, 
ii.  6,  7.  He  was  "  made  under  the  law,"  which  man 
had  broken,  and  he  fulfilled  it.  He  submitted  to  the 
most  humiliating  circumstances,  and  the  most  trying  in- 
dignities for  me.    He  emptied  himself  ©f  his  glory  that 


JOHN  M'DOWELL,  A.  M.  &: 

I  might  be  crowned  with  everlasting  glory— He  became 
a  servant,  that  I  might  become  a  Son  of  God.  "  Though 
he  was  rich  yet,  for"  my  "  sake  he  became  poor,  that'* 
I  "  through  his  poverty  might  be  rich,"  2  Cor.  viii.  9. 
and  become  heir  of  all  things — "  He"  was  "  made  sin 
for"  me  "  who  knew  no  sin  ;  that"  I  "  might  be  made 
the  righteousness  of  God  in  him,"  2  Cor.  v.  21.  «  He 
bare"  my  "  sins  in  his  own  body  on  the  tree,"  1  Pet.  ii. 
24.  He  received  on  his  own  head  the  stroke  of  divine 
justice  due  to  me,  and  which  must  have  forever  sunk  me, 
beneath  its  awful  weight-—"  He  was  wounded  for"  my 
"  transgressions,  he  was  bruised  for"  my  "  iniquities ;  the 
chastisement  of"  my  «  peace  was  upon  him  ;  and  with 
his  stripes"  I  am  "  healed,"  Isa.  liii.  5. — His  soul 
*«  was  exceeding  sorrowful,  even  imto  death,"  Matt.  xxvi. 
3,  8,  that  my  soul  might  be  filled  with  everlasting  joy- 
He  was  in  an  agony  and  sweat  blood  in  Gethsemane— 
He  endured  the  hidings  of  his  Father's  face,  that  I  might 
dwell  in  the  light  of  his  countenance — He  became  "  obedi 
ent  unto  death,  even  the  death  of  the  cross,"  Phil.  ii.  8, 
and  died,  "  the  just  for  the  unjust,  that  he  might  bring" 

me   "  to  God,"   1  Pet.  iii.  18 He  descended  into  the 

grave  that  he  might  conquer  death  and  the  grave   for 
me. 

But  who  can  describe  his  love  !  It  was  infinite.  Mortal 
strains  cannot  reach  it  j  yea,  saints  in  heaven  fall  infi- 
nitely short  of  doing  justice  to  this  subject.  This  love 
has  "  a  breadth,  and  length,  and  depth  and  height,  which 
passeth"  finite  "  knowledge,"  Eph.  iii.  18, 19. 

Let  us  speak  of  his  person.  He  is  "  the  brightness  of  his" 
Father's  «  glory,  and  the  express  image  of  his  person," 
Heb.  i.  3.  «  His  name"  is  "  wonderful,  counsellor,  the 
mighty   God,   the   everlasting  Father,    the  Prince  of 


So  NEW JERSEY  PREACHEK. 

peace,"  Isa.  ix.  6. — He  is  "  full  of  grace  and  truth," 
John  i.  14.  "  Unto"  them  "  which  believe,  he  is  pre- 
cious," 1  Pet.  ii.  7. — He  is  "  the  chiefest  among  ten  thou- 
sand— He  is  altogether  lovely,"  Cant.  v.  10, 16. 

Let  us  speak  of  his  redemption.  It  is  complete.  He  is 
God,  and  therefore  able  to  save.  He  is  man,  and  there- 
fore fitted  to  obey,  suffer,  and  die.  He  is  God  and  man 
in  one  person.  And  thus  the  proper  works  of  each  nature 
are  ascribed  to  the  whole  person  ;  and  the  obedience  and 
sufferings  of  the  human  nature  derive  an  infinite  efficacy 
from  its  union  with  the  divine  nature.  The  Father  has 
accepted  the  satisfaction  :  I  therefore  need  not  fear,  and 
do  not  fear  to  put  my  trust  in  him  as  an  all-sufficient 
Saviour,  and  to  commit  the  dearest  interests  of  my  immor- 
tal soul  to  his  care. 

3.  The  christian  may  say,  "  Come  and  hear,  all  ye 
that  fear  God,  and  I  will  declare  he  hath"  called  "  my 
soul." — He  saw  me  lying  in  the  same  mass  of  ruin  Avith 
the  rest  of  mankind.  My  mind  was  carnal,  and  it  was 
enmity  against  him.  I  loved  sin.  I  was  walking  with 
the  multitude  the  broad  way,  which  leadeth  to  destruc- 
tion. God  called  after  me.  He  gave  me  pious  parents, 
who  early  dedicated  me  to  him,  and  put  upon  me  the 
seal  of  his  gracious  covenant  ;  and  who  endeavoured  by 
their  prayers,  their  instruction,  their  example,  and  their 
affectionate  reproofs  and  corrections,  to  bring  me  to  a 
saving  acquaintance  with  God,  and  divine  things.  But, 
although  my  conscience  under  these  means  frequently 
rendered  me  uneasy,  still  I  continued  a  stranger  to  God  j 
I  wandered  from  him  and  loved  to  wander. — He  cast  my 
lot  in  a  christian  land.  He  brought  me  within  the  hear- 
ing of  a  preached  gospel.  By  this  he  called  after  me, 
day  after  day  and  year  after  year,  instructing,  inviting. 


JOHN  MDOWELL,  A.  M.  37 

warning,  reasoning  and  expostulating  with  me,  threat- 
ening me,  and  lamenting  over  me.  But  when  he  called, 
I  refused!  when  he  stretched  out  his  hand  I  disregarded. 
He  poured  out  his  spirit — many  of  my  companions  be- 
came serious  I  paused  and  became  thoughtful.  But  still 
I  loved  sin,  and  soon  said  to  my  convictions,  "  go  your 
way  for  this  time,  when  I  have  a  more  convenient  sea- 
son, I  will  send  for  you." — He  visited  me  with  alarming 
providences  ;  death  snatched  my  friends  from  me,  and 
disease  threatened  his  approach  to  me.  I  trembled,  I 
wished  to  die  the  death  of  the  righteous  ;  but  I  refused 
to  give  God  my  heart.  I  besought  him  to  remove  his 
hand  from  me,  and  promised  amendment.  He  heard  me, 
and  granted  my  request ;  but  I  forgot  his  goodness  and 
my  promises,  and  returned  to  carelessness  and  sin.  My 
heart  became  harder,  my  mind  blinder,  and  my  conscience 
less  tender.  O  wonder  of  patience !  that  I  was  born  with 
and  not  cut  down  in  my  sins  ! 

The  Lord  would  not  give  me  up ;  but  continued  to 
call  me,  and  sent  his  Spirit  to  accompany  the  call  with 
his  Almighty,  and  irresistible  influences.  Then,  like  the 
prodigal,  I  came  to  myself,  and  saw  my  wretchedness.  I 
saw  myself  walking  the  broad  way  to  destruction.  I 
heard  the  law  of  God  pronouncing  its  curses  against  me  ; 
and  felt  a  load  of  guilt  pressing  down  my  soul  into 
woe.  Then  my  anxiety  was  excited  in  earnest ;  and  I 
cried,  "  what  shall  I  do  to  be  saved." — I  then  feared  that 
the  day  of  grace  migbt  possibly  be  past — I  read,  and 
heard,  and  prayed,  and  reformed;  but  could  find  no 
comfort.  I  heard  the  law  rigorously  demanding  satisfac- 
tion for  the  past,  and  perfect  obedience  in  future.  I 
heard  of  the  gospel  plan  of  salvation ;  but  my  mind  was 
blind,  I  could  not  understand  it.    My  heart  was  proud, 


S»  ]*£W-JERSEY  PREACIIEH. 

and  unwilling  to  submit— it  was  filled  with  unbelief,  and 
I  could  not  by  faith  lay  hold  of  an  offered  Saviour.  Ig-> 
norantofthe  deceitfulness  of  my  own  heart,  I  thought  I 
was  willing  to  give  myself  away  to  God ;  but  that  he 
was  unwilling  to  assist  me  to  make  the  surrender,  or 
to  accept  the  dedication.  But  he  led  me  by  a  way  that  I 
knew  not — he  humbled  my  proud  heart — he  made  me 
willing  in  the  day  of  his  power — he  put  his  spirit  within 
me — he  took  away  my  stony  heart  and  gave  me  a  heart 
of  flesh — he  enlightened  my  mind — he  renewed  my  heart 
—he  discovered  to  me  the  suitableness  of  the  Saviour, 
and  his  ability  and  willingness  to  save.  My  heart  ap- 
proved of  his  character,  and  I  was  enabled  to  believe  in 
him,  and  to  receive  and  rest  upon  him  for  salvation  as 
he  is  offered  in  the  gospel. 

Then  was  my  soul  comforted.  "  Old  things  passed 
away,  and  all  things  became  new."  The  character  of 
God  appeared  to  me  glorious  and  worthy  of  my  highest 
love — his  law  appeared  holy,  just  and  good,  and  I  loved 
it,  and  heartily  desired  to  render  obedience  to  it.— Sin  ap- 
peared to  me  odious  and  I  detested  it,  and  loathed  myself 
on  account  of  it,  and  wondered  how  I  could  live  in  sin  with 
delight,  as  I  had  done.  Jesus  appeared  precious  to  me, 
"  the  chiefest  among  ten  thousand,"  and  "altogether  love- 
ly." He  appeared  a  suitable,  an  able,  willing,  and  com- 
passionate Saviour  ;  and  I  felt  as  though  I  could  and 
did  venture  my  soul  upon  him,  and  commit  my  everlast- 
ing interests  into  his  hands  ;  and  I  heard  him  in  his 
word  speaking  peace  to  my  troubled  conscience,  and 
promising  to  me  everlasting  life.  O  fellow-christian ! 
what  a  season  was  this !  after  the  gall  and  wormwood 
which  I  had  been  compelled  to  drink  !  It  was  a  day  of 
e?nousals— a  season  of  love.      "  Then  was  my  mouth 


JOHN  MCDOWELL,  A.  M.  33 

filled  with  laughter  and  my  tongue  with  singing," 
Psalm  cxxvi.  2.  O  the  riches  of  divine  grace  J  that 
such  a  wretch  was  arrested  in  his  career  to  destruction, 
while  he  was  stopping  his  ears  against  the  voice  of  mer- 
oy !  and  hath  been  brought  to  a  saving  knowledge  of  him- 
self, and  of  Christ ! 

Fellow-christian,  you  have  experienced  Jthis  same 
grace,  though  there  may  be  shades  of  difference  in  the 
manner  and  circumstances  of  your  call,  and  the  exerci- 
ses through  which  you  have  passed.  Like  me,  you  were 
once  blind,  but  you  now  see — you  were  once  dead,  but 
you  are  now  alive — you  were  once  lost,  but  you  are  now 
found.  Let  us  unite  in  admiring,  adoring  and  loving 
God.  Why  were  we  guests  ?  Why  were  we  made  to 
enter  while  there  was  room,  while  so  many  have  per- 
ished, and  are  perishing  in  their  sins  ?  We  must  ascribe 
it  to  the  free  graee  of  God.  To  grace  we  will  give  the 
glory — "  Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy 
name  give  glory,"  Psalms  cxv.  1.  **  Who  hath  saved  us, 
and  called  us  with  an  holy  calling,  not  according  to  our 
works,  but  according  to  thine  own  purpose  and  grace, 
which  was  given  us  in  Christ  Jesus  before  the  world  be- 
gan," 2  Tim.  i.  9. 

4.  The  christian  may  say,  «  Come  and  hear,  all  ye 
that  fear  God,  and  I  will  declare  he  hath"  justified, 
«  my  soul."— -By  the  law  of  God  I  was  condemned* — I 
had  broken  the  divine  law,  and  that  awful  denunciation 
"  cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law  to  do  them," 
Gal.  iii.  10,  was  directed  against  me.  By  the  law  I  wag- 
cursed  and  condemned  to  die  eternally.  How  unspeaka- 
bly dreadful  was  my  condition  !  for  who  ean  endure  the 


40  NEW-JERSEY  PREACHER. 

tremendous  wrath  of  Almighty  God  !  who  can  bear  the 
ceaseless  agonies  of  the  second  death  ! 

But  the  Lord  has  justified  my  guilty  soul.  He  has  par- 
doned all  my  sins.  By  the  operations  of  his  holy  spirit, 
enlightening  my  mind,  and  renewing  my  will,  he  enabled 
me  to  believe  on  the  Lord  Jesus  Christ  ;  and  believing 
on  him,  my  "  faith  was  counted  for  righteousness," 
Rom.  iv.  5.  By  faith  I  apprehended  the  Saviour,  and 
renouncing  every  other  hope,  I  trusted  to  his  merits 
alone  for  salvation.  In  consequence,  agreeably  to  his 
promise — not  for  any  good  works  of  mine ;  for  so  far 
from  having  any  good  works  to  recommend  me,  I  deserv- 
ed God's  eternal  wrath — not  for  any  merit  in  my  faith  ; 
for  this  was  the  gift  of  God  ; — but  of  his  free  mercy,  he 
imputed  the  righteousness  of  Christ  unto  me  ;  and  for 
the  sake  of  this  righteousness,  he  pardoned  all  my  sins 
— he  annulled  the  sentence  of  the  law  against  me  which 
had  doomed  me  to  eternal  death — he  delivered  me  from 
the  law  as  a  covenant  of  life,  and  placed  me  under  the 
covenant  of  grace.  And  truly  I  can  say  with  David, 
«  blesed  is  he  whose  transgression  is  forgiven,  whose 
sin  is  covered  ;  blessed  is  the  man  unto  whom  the  Lord 
imputeth  not  iniquity,"  Psalm  xxxii.  1,  2. 

Further,  for  the  sake  of  Christ,  and  through  union 
to  him  by  faith,  the  Lord  has  not  only  pardoned  my  sins: 
but  he  has  done  more — he  has  accepted  me  as  righteous, 
and  received  me  into  favour.  He  has  not  only  delivered  my 
soul  from  hell ;  but  has  also  given  me  a  title  to  ever- 
lasting life.  V*  hat  riches  of  grace  has  he  manifested  in 
the  justification  of  such  a  guilty,  hell-deserving  sinner  ! 
Let  us  unite  in.  more  fervently,  adoring  and  loving  him. 
and  unreservedly  devoting  ourselves  to  him. 


JOHH  M'DOWELL,  A.  M.  H 

$.  The  christian  may  say  again,  "  Come  and  hear,  all 
ye  that  fear  God,  and  I  will  declare  he  hath"  adopted 
«  my  soul" — He  hath  not  only  pardoned  my  sins  and  accept- 
ed me  as  righteous ;  but  he  hath  also  received  me  into 
the  number  of  his:  children.  He  condescends  to  eall  me 
his  son,  and  permits  me  to  call  him,  my  Father — He 
loves  me  with  a  paternal  love — yea,  with  a  love  infinite- 
ly greater  and  more  tender  than  an  earthly  parent  is  ca- 
pable of.  And  he  has  admitted  me  to  the  privileges  of 
this  high  relation.  With  the  tenderness  and  care  of  a 
father,  he  instructs  me,  provides  for,  corrects  and  pro- 
tects me.  "  He  hath  sent  forth  the  spirit  of  his  Son  in- 
to my  heart,  crying,  Abba,  Father,"  Gal.  iv.  6  "I 
have  not  received  the  spirit  of  bondage  again  to  fear ; 
but  the  spirit  of  adoption,  whereby  I  cry  Abba,  Father. 
The  spirit  itself  beareth  witness  with  my  spirit  that  I  am  a 
child  of  God  :  and  if  a  child,  then  an  heir ;  an  heir  of 
God,  and  a  joint  heir  with  Christ,"  Rom.  viii.  15,  16,  17. 
and  «  all  things  are  mine  ;  whether  Paul,  or  Apollos,  or 
Cephas,  or  the  world,  or  life,  or  death,  or  things  present, 
or  things  to  come,"  1  Cor.  iii.  21,  22.  Fellow-chris- 
tian !  what  amazing  love  is  this  ?  The  Lord  hath  not 
only  pardoned  me ;  but  he  liath  received  me  into  his 
special  favour — He  hath  admitted  me  into  his  family ;  and 
this,  too,  not  as  a  servant,  but  as  a  son  \  and  he  hath 
made  me  an  heir  of  heaven,  and  of  all  things.-— .Truly  we 
who  are  the  subjects  of  this  love,  have  reason  to  ex- 
claim with  the  Apostle  John-—"  Behold  !  what  manner 
of  love  the  Father  hath  bestowed  upon  us,  that  we  should 
be  called  the  sons  of  God  : — now  are  we  the  sons  of  God, 
and  it  doth  not  yet  appear  what  we  shall  be  ;  but  Ave 
know,  that  when  he  shall  appear,  we  shall  be  like  him  ; 
for  we  shall  see  him  as  he  is,"  1  John  iii.  1.  2. 

Yol.  i.  F 


42  NEW-JERSEY  PREACHER. 

6.  The  christian,  speaking  of  his  experience,  may  fur- 
ther say,  "  Come  and  hear,  all  ye  that  fear  God,  and  I 
will  declare,  he  hath"  sanctified  (*  my  soul."  By  nature 
I  was  totally  polluted,  estranged  from  God,  unfit  for  com- 
munion with  him  and  the  enjoyment^of  him,  and  wholly 
indisposed,  and  unahle  to  do  any  thing  really  good  and 
acceptable  in  his  sight.  In  regeneration,  the  spirit  of 
God  gave  me  a  new  nature :  he  implanted  a  principle  of 
spiritual  life  within  me  :  this  was  the  beginning  of  that 
work  of  sanctification,  which  he  has  ever  since  earried 
on.  Although  grace  was  implanted  in  my  soul,  the  seeds  of 
sin  still  remained,  and  tempted  me  to  disobedience,  back- 
sliding and  apostacy.  But  through  the  influences  of  the 
spirit,  accompanying  the  means  of  grace,  I  have  been 
kept  from  yielding  the  dominion  of  my  soul  unto  my  cor- 
rupt propensities  ;  and,  although,  alas  !  with  shame  I  have 
reason  to  speak  it,  I  have  too  often  yielded  to  the  corrup- 
tions of  my  own  wicked  heart,  and  dishonored  my  God 
and  Saviour  ;  yet  I  humbly  hope,  sin  has  been  mortified 
in  my  soul,  and  its  influence  gradually  weakened,  that  I 
have  a  more  pure  and  deep  hatred  of  sin,  and  that  I  am 
filled  with  an  increasing  desire  to  be  entirely  delivered 
from  it. 

j  But  this  is  not  all  that  the  Lord  has  done  in  the  work  of 
aanct  ideation  :  he  has  by  his  spirit,  not  only  mortified 
sin,  but  he  has  preserved  and  quickened  grace,  and 
caused  ine  to  "  grow  in  grace,"  through  the  operations 
of  his  spirit.  I  humbly  hope  I  have  been  enabled,  not  on- 
ly more  and  more  to  die  unto  sin,  but  also  to  rise  unt» 
newness  of  life,  and  live  unto  righteousness,  although  I 
was  regenerated,  and  then  had  a  principle  of  spiritual 
life  implanted  in  my  soul ;  yet  if  God  had  left  me  then 
to  myself,  I  should  soon  have  relapsed,  and  yielded  the 


JOHN  MTDOWELL,  A.  M.  43 

dominion  of  my  soul  to  sin  :  without  divine  aid  I  could 
do  nothing  :  I  could  not  maintain  what  I  had  already  re- 
ceived, much  less  advance  in  holiness.  I  needed  con- 
tinual communications  from  the  fountain  of  divine  influ- 
ences ;  and  these  eommusiications,  blessed  be  God,  I 
have  received.  The  Lord  has  preserved  alive  the  seed  of 
grace,  which,  by  his  spirit,  he  at  first  implanted  in  iny 
heart ;  and  has  caused  me  to  grow  in  grace  and  the 
knowledge  •!'  my  Lord  and  Saviour  Jesus  Christ,  though 
alas !  with  shame  I  have  reason  to  confess  it,  I  have 
not  advanced  according  to  the  means  which  I  have  en- 
joyed. The  Lord  has  also  given  me  grace  and  increas- 
ed and  strengthened  this  grace,  according  to  my  necessi- 
ties. When  I  have  looked  at  my  course  of  my  duties,  as 
marked  out  in  the  word  of  God,  I  have  been  ready  to 
say,  if  this  be  the  way  to  heaven,  who  then  can  be  saved  ? 
'«  who  is  sufficient  for  these  things  ?"  But  in  the  Lord 
I  have  found  strength  equal  to  my  day.  His  strength 
has  been  made  perfect  in  my  weakness  :  and  when  I  have 
been  most  weak — when  I  have  most  felt  my  own  weak- 
ness, and  distrusted  myself  and  trusted  in  the  Lord,  I 
have  been  the  strongest  and  have  been  enabled  the  most 
faithfully,  and  comfortably  to  perform  my  duty.  Under 
trials  at  the  approach  ofwhich  I  trembled,  and  which  I 
knew  not  how  to  meet,  his  grace  has  been  sufficient  for  me 
— He  supported  me  by  affording^lgrace  suited  to  suffering 
times.  When  I  looked  at  my  enemies — when  I  saw  within 
me  a  numerous  host  of  powerful  corruptions — when  I  be- 
held without,  the  world  presenting  innumerable  snares  to 
draw  me  away  from  the  path  of  duty — when  I  considered 
that  Satan,  endued  with  subtilty,  and  filled  with  malice, 
"  as  a  roaring  lion,  walketh  about  seeking  whom  he  may 
devour/'  1  Pet.  r.  8,  and  that  I  had  to  "  wrestle  against 


4*  NEW-JERSEY  PREACHER. 

principalities,  against  powers,  against  the  rulers  of  the 
darkness  of  tltis  world,  against  spiritual  wickedness  in  high 
places,"    Epn.  vi.  12.    When  I  looked  around  and  saw 
how  many  who  once  hid  fair  for  heaven  had  heen  cast 
down  by  these   enemies,  and   destroyed  or  wounded — 
when  I  considered  how  many  who  had  appeared  to  he- 
gin  in  the  Spirit,  and  for  a  time  to  run  well,  had  ended  in 
the  flesh,    I  tremhled,  and  was  ready  to  say,   how  can  a 
feehle,  helpless  worm  ever  advance  and  hold  out  to  the 
end,  amidst  such  numerous   foes,   before  whom,   many 
who   appeared  much  more  likely  to  stand  and  conquer, 
havefallen  ?    Surely  I  shall  one  day  fall  by  the  hand  of 
mine  enemies.      But   fellow-ehristian !    to  the  glory  of 
God  be  it  spoken,  he  has  strengthened  my  soul  ,•  and 
weak  and  helpless  as  I  am  in  myself,  he  has  enabled  me 
to  encounter  these  numerous  foes,  and  obtain  the  victory ; 
and  here   I  may  and  will  set  up  my  "  Ebenezer,  saying 
hitherto  hath  the  Lord  helped  me." 

It  is  true,  and  with  deep  self-abasement  would  I  con- 
fess it,  I  have  too  often  been  ensnared  by  the  world,  I 
have  too  often  yielded  to  my  corrupt  propensities,  I  have 
too  often  listened  to  the  suggestions  of  the  wicked  one, 
and  I  have  suffered  severely  for  it.  But  when  I  have 
bo.  ij  fciwis  ensnared,  and  have  thus  wandered  and  stumb- 
led, either  forgetful  of  the  directions  of  my  heavenly 
Father,  I  had  become  less  watchful,  and  less  frequently 
visited  the  throne  of  grace,  or  Avas  less  earnest  in  my 
supplications  there  ;  or,  unmindful  of  where  my 
strength  lay,  and  trusting  too  much  to  myself,  I  went 
forward  in  my  own  strength.  But,  forever  praised  be 
his  name  !  when  I  have  wandered  he  has  humbled 
me,  and  then  restored  my  soul  ;  when  I  have  fallen  he 
has  chastised  me,  and  abased  me  in  my  own  eyes,  and 


JOHN  M'DOWELL,  A.M.  45 

when  I  have  cried  to  him,  has  raised  me  up  again,  and 
established  my  goings.  He  has  forgiven  the  past  and 
given  me  new  strength.  And  from  past  experience  of 
what  he  has  done  for  me,  I  confidently  hope  he  will  ena- 
ble me  to  hold  out  to  the  end,  and  will  finally  bring  me 
off  conqueror  and  more  than  conqueror  over  all  my  spir- 
itual foes.  Come  polluted,  weak,  and  trembling  fellow- 
ehristian,  and  hear  what  the  Lord  has  done  for  me,  pollu- 
ted, weak,  and  helpless  too — He  has  mortified  sin — He 
has  preserved,  increased,  and  strengthened  grace  : — in  six 
troubles  he  has  been  with  me,  and  in  seven  he  has  not 
forsaken  me ;  and  from  my  experience,  be  encouraged 
to  trust  in  the  Lord — trust  in  the  Lord  and  you  need  not 
fear. 

7.  Once  more  the  christian  may  say,  "  Come  and  hear, 
all  ye  that  fear  God,  and  I  will  declare,  he  hath"  com- 
forted "  my  soul."  According  to  his  word  I  have  found 
that  wisdom's  «  ways  are  ways  of  pleasantness,  and  all 
her  paths  are  peace,"  Prov.  iii.  17.  He  has  given  me 
«  joy  and  peace  in  believing,"  Rom.  xv.  13.  He  has  de- 
clared himself  to  be  reconciled  unto  me,  and  has  made 
my  oavu  conscience  to  be  at  peace  with  me.  He  has 
given  me  a  hope  of  glory,  which  has  supported  and  re- 
joiced me  in  my  darkest  hours ;  he  has  granted  me  sea- 
sons of  communion  with  himself,  when  my  soul  has  been 
filled  with  inexpressible  comfort,  and  joy  unspeakable, 
and  full  of  glory.  In  every  trying  situation,  his  pre- 
cious promises  have  been  appropriate,  and  a  never-fail- 
ing source  of  comfort ;  they  have  been  "  my  songs  in 
the  house  of  my  pilgrimage;"  in  seasons  of  darkness, 
desertion,  and  spiritual  distress,  he  has  comforted  me 
with  sueh  precious  promises  as  these : — h  Light  is  sown 
for  the  righteous,  and  gladness  fo*the  upright  in  heart," 


•fC  NEW- JERSEY  PREACHER. 

Psalm  xevii.  11.  «  Blessed  are  (hey  that  mourn :  for 
!hcy  shall  be  comforted,"  Mat.  v.  4.  «  They  ihat  sow 
in  tears  shall  reap  in  joy,"  Ps.  exxvi.  5.  "  For  a  small 
moment  have  I  forsaken  thee  :  hut  with  great  mercies 
will  I  gather  thee.  In  a  little  wrath  I  hid  my  face  from 
thee  for  a  moment;  hut  witli  everlasting  kindness  will  I 
have  mercy  on  thee,  saith  the  Lord  thy  Redeemer," 
Isaiah  liv.  7,  S.  Under  afflictions  he  has  comforted  me 
with  such  promises  and  declarations  as  these: — "  when 
thou  passes!  through  the  waters,  I  will  be  with  thee ; 
and  through  the  rivers,  they  shall  not  overflow  thee— 
when  thou  walkest  through  the  fire,  thou  shalt  not  be 
burnt  ;  neither  shall  the  flame  kindle  upon  thee," 
Is.  xliii.  2.  "  My  son,  despise  not  thou  the  chastening 
of  the  Lord,  nor  faint  when  thou  art  rebuked  of  him  : 
for  whom  the  Lord  loveth  he  chasteneth,  and  scourgetli 
every  son  whom  he  receiveth.  If  ye  endure  chastening, 
God  dealeth  with  you  as  sons  :  for  what  son  is  he  whom 
(the  father  chasteneth  not.  He"  chastened  us  "  for  our 
profit,  that  we  might  be  partakers  of  his  holiness.  Now 
no  chastening  for  the  present  seemeth  to  be  joyous,  but 
grievous  :  nevertheless  afterward  it  yield eth  the  peacea- 
ble fruit  of  righteousness  unto  them  which  are  exercised 
thereby,"  Heb.  xii.  5,  6,  7,  10,  11.  "When  I  have  been 
distressed  with  a  sense  of  the  difficulty  of  christian  du- 
ties, he  has  comforted  me  by  saying,  "  my  grace  is  suf- 
ficient for  thee ;  for  my  strength  is  made  perfect  in 
weakness,"  2  Cor.  xii.  9.  Where  my  spiritual  enemies 
have  appeared  formidable,  and  have  terrified  me,  he  has 
said  to  me,  "  fear  not  them  which  kill  the  body,  but  are 
not  able  to  kill  the  soul :  but  rather  fear  him  which  is 
able  to  destroy  both  soul  and  body  in  hell,"  Mat.  xi.  28. 
"  Be  net  afraid  of  their  terror,  neither  be  troubled," 


JOHN  M'DOWELL,  A.  M.  47 

i  Pet.  iii.  14.  f<  I  will  never  leave  thee  nor  forsake 
thee.  The  Lord  is  my  helper,"  Heb.  xiii.  5,  6.  "  Fear 
thou  not,  for  I  am  with  thee  :  be  not  dismayed,  for  I  am 
thy  God  :  I  will  strengthen  thee  ;  yea,  I  will  help  thee ; 
yea,  I  will  uphold  thee  with  the  right  hand  of  my  right- 
eousness," Is.  xli.  10.  When  I  have  looked  forward, 
and  considering  my  own  weakness,  and  the  numerous 
snares  laid  for  me,  have  trembled,  lest  I  -should  one  day 
fall,  and  at  last  come  short  of  that  rest  after  which  my 
soul  breathed,  he  has  comforted  me  with  promises  of  per- 
severance, saying,  "  my  sheep  hear  my  voice,  and  I 
know  them,  and  they  follow  me  :  and  I  give  unto  them 
eternal  life ;  and  they  shall  never  perish,  neither  shall 
any  pluck  them  out  of  my  hand,"  John  x.  27,  28. 
"  Neither  death,  nor  life,  nor  angels,  nor  principalities, 
nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able 
to  separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord,"  Horn.  viii.  38,  39.  Under  all  the  tri- 
als of  life  the  Lord  has  comforted  me,  with  the  declara- 
tion, "  We  know  that  all  things  work  together  for  good 
to  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose,"  Rom.  viii.  28. 

Thus  we  have  attended  to  something  of  what  the  chris- 
tian may  say  the  Lord  has  done  for  his  soul ;  and  look- 
ing forward,  another  wonderful  theme  for  religious  con- 
versation is  presented  to  the  christian  ;  and  he  may 
speak  of  what  he  expects  the  Lord  will  yet  do  for  his 
soul,  viz.  that  he  will  glorify  his  soul.  He  may  say. 
«  there  is  laid  up  for  me  a  crown  of  righteousness* 
Which  the  Lord,  the  righteous  judge,  shall  give  me  at 
his  appearing,"  2  Tim.  iv.  8.  Soon  I  hope  to  enter  into 
the  rest  which  remaineth  to  the  people  of  God.  TFeb.  iv.  9, 


48  NEW-JERSEY  PREACHER, 

and  to  be  put  in  possession  of  "  an  inheritance,  incor- 
ruptible, undetiled,  and  that  fadcth  not  away,  reserved 
in  heaven,"  1  Pet.  i.  4.  Soon  I  hope  to  «  inherit  the 
kingdom  prepared  from  the  foundation  of  the  world,'' 
Matt.  xxv.  3i — to  become  a  resident  in  "  a  city  which 
hath  foundations,  Avhose  builder  and  maker  is  God," 
Heb.  xi.  10 — and  to  wear  a  crown  of  «  a  far  more  ex- 
ceeding and  eternal  weight  of  glory,"  2  Cor.  iv.  17. 
Soon  I  hope  to  "  sit  down  with  Abraham,  and  Isaac, 
and  Jacob,  in  the  kingdom  of  heaven,"  Matt.  viii.  11 — 
and  to  join  "  the  general  assembly,  and  church  of  the 
first  born,  which  are  written  in  Heaven,"  Heb.  xii.  23. 
Soon  I  hope  to  he  entirely  freed  from  sin,  and  to  serve 
my  God  with  a  perfect  heart.  Soon  I  hope  to  join  the 
Redeemed  in  the  song  of  Moses  and  the  Lamb;  and  soon 
I  hope  to  see  my  God  and  Saviour  as  he  is.  Fellow- 
christian  !  what  a  prospect  is  this  !  and  what  reason  have 
we  to  join  with  all  our  hearts,  in  adoring  and  loving  the 
Lord  who  has  promised  such  blessings  to  us ! 

In  the  conclusion  of  this  discourse,  we  may  observe 
from  what  has  been  said,  that  christians  need  never  be 
at  a  loss  for  conversation  on  experimental  religion  when 
they  meet.  The  subject  is  inexhaustible.  Even  eterni- 
ty will  not  exhaust  it.  And  considering  what  great 
things  the  Lord  hath  done  for  his  people,  how  can  we 
belong  to  that  number,  if  we  seldom,  or  never  when  we 
meet,  speak  of  these  things  to  his  praise  and  glory. 
Even  the  real  people  of  God  engage  too  seldom,  and  with 
too  much  indifference  on  this  subject.  Let  them  be 
humbled  and  excited  by  this  subject  more  frequently  to 
engage,  when  they  meet,  in  conversation  on  experiment- 
al religion.  Thus  they  will  shew  forth  the  praise  and 
glory  of  God,  and  mutually  edify  and  animate  each 
other. 


JOHN  M'DOWELL,  A.M.  49 

Another  observation  which  is  obviously  suggested  by 
this  subject  is,  that  salvation,  in  every  step  of  it,  is  all 
of  grace.  The  foundation  stone  was  laid  by  grace,  the 
superstructure  is  raised  by  grace,  and  the  "  head-stone 
will  be  brought  forth  with  shoutings,  crying  grace, 
grace  unto  it,"  Zech.  iv.  7.  Let  christians  be  deeply 
impressed  with  this  truth ;  let  it  ever  keep  them  hum- 
ble, and  cause  them  to  say,  «  by  the  grace  of  God,  I  am 
what  I  am,"  1  Cor.  xy.  10 ;  and  to  ascribe  all  the  glory 
of  their  salvation  to  free  and  sovereign  grace.  Grace 
will  undoubtedly  be  the  theme  of  heaven.  Merit  in  the 
creation,  as  the  cause  in  the  least  degree,  of  their  salva- 
tion, will  never  be  mentioned  there  by  the  redeemed. — 
Even  now  let  their  song  be,  "  Not  unto  us,  O  Lord,  not 
unto  us,  but  unto  thy  name  give  glory,"  Ps.  cxv.  1.  And 
**  unto  him  that  loved  us,  and  washed  us  from  our  sins 
in  his  own  blood,  and  hath  made  us  kings  and  priests  un- 
to God,  and  his  Father ;  to  him  be  glory  and  dominion 
for  ever  and  ever — AMEN."    Rev.  i.  5,  6. 


Vol.  i.  G 


SERMON  III. 

AN  ORDINATION  SERMON. 

Rev.  ii.   10. 
Be  thou  faithful  unto  death,  and  I  will  give  thee  a  crown  of  life. 

BY  JOHN  WOODHULL,  D.D. 

Pastor  of  the  Presbyterian  Congregation  of  Freehold. 


NEW-JERSEY   PREACHER. 


SERMON  III. 

Revelation  U,  10. — Be  thou  faithful  unto  death,  and  I  will  give  thee  a. 
crown  of  life. 

JJE  thou  faithful  unto  death."  This  charge  is  from 
the  First  and  the  Last — from  him  who  was  dead,  and  is 
alive.  In  the  gospel  of  John  we  see  the  Lord  Jesus  a 
man,  conversing  with  men  ;  there  we  see  him  agonize  in 
the  garden,  expire  on  Golgotha,  and  laid  in  the  tomb. 
Here,  in  the  Revelation  of  John,  we  see  him  raised  from 
the  dead  and  in  glory ;  with  a  countenance  shining  as 
the  sun  in  his  strength,  walking  in  the  midst  of  the  gold- 
en candlesticks,  or  churches,  and  holding  the  stars,  the 
ministers  of  the  churches,  in  his  right  hand.  Here,  he 
speaks  and  acts  as  having  conquered  the  grave,  triumph- 
ed over  death  and  hell,  and,  having  angels,  principali- 
ties, and  powers  in  subjection,  and  exercising  supreme 
and  universal  sway.  This  charge,  then,  is  enforced  by 
the  highest  authority.  It  is  directed  to  the  angel,  or 
minister  of  the  church  of  Smyrna,  and  through  him 
comes  down  to  these  ends  of  the  earth,  and  to  every  min- 
ister of  the  gospel  ;—-be  thou  faithful  unto  death — with 
fidelity  perform  all  the  duties  of  thy  solemn  office,  per- 
severingly  through  life,  and  to  the  parting  with  life  it- 
self, should  thy  trials  rea«h  so  far  j  and  I  will  give  thee 
a  crown — a  croivn  of  life. 

We  have  in  the  text,  a  solemn  charge,  delivered  to 
ministers  of  the  gospel,  by  the  First  and  the  Last,  that  is, 


54  NEW-JERSEY  PREACHER. 

by  the  eternal — ««  be  thou  faithful  unto  death'* — and. 
a  gracious  promise  of  an  infinite  reward  to  those  who 
shall  faithfully  execute  this  charge — "  I  will  give  thee 
a  crown  of  life." 

In  discoursing  on  this  solemn  subject,  I  propose, 
through  divine  assistance, 

I.  To  consider  some  qualifications  which  are  eminent- 
ly needful  in  the  faithful  execution  of  this  charge. 

II.  How  it  must  be  executed. 

III.  The  danger  of  being  unfaithful. 

IV.  The  infinite  reward  of  those  who  shall  be  found 
faithful. 

First,  I  am  to  consider  some  qualifications  which  are 
eminently  needful  in  the  faithful  executions  of  this 
charge. 

And  here,  piety  and  prudence  may  be  considered 
as  holding  the  first  rank.  A  good  natural  genius  suita- 
bly improved  by  the  knowledge  of  language,  and  of  the 
sciences,  is  needful.  The  apostles,  who  were  at  first  il- 
literate, were  taught  in  the  school  of  Christ,  and  mirac- 
ulously endowed  with  knowledge  from  on  high,  before 
they  were  sent  forth  as  heralds  of  the  cross.  Neither 
can  we  believe,  that  God  ever  so  sanctified  ignorance,  as 
to  make  it  a  light  to  the  world,  or  a  safe  guide  to  those 
who  sit  in  darkness.  But,  piety  or  real  religion,  is  emi- 
nent Ii/  needful  for  a  minister  of  the  gospel.  Without 
this  he  will  be  likely  to  pay  but  little  regard  to  the  sol- 
emn duties  of  his  office.  And  if  he  discharge  them  at 
all,  how  can  it  be  from  a  good  conscience  towards  God, 
respect  to  his  glory,  or  zeal  for  the  salvation  of  souls  ? 
The  great  spring  of  his  actions  must  be  self—  a  principle 
very  unsuitable  to  the  pure  nature  and  design  of  his  of- 
fice, and  very  remote  from  that  excellent  spirit  which 


JOHN  WOODHULL,  D.D.  si 

ought  to  rule  in  his  heart,  and  preside  in  all  his  actions. 
It  is  religion  alone  that  disposes  and  qualities  us  to  aim 
at  the  glory  of  God  in  all,  or  in  any  thing,  that  we  do. 
This  attaches  us  to  the  gospel,  to  its  doctrines,  and  laws, 
sis  the  power  of  God,  and  wisdom  of  God  unto  salvation — 
this  discovers  its  divine  glories,  and  renders  it  precious — 
engages  us  to  commend  it  with  zeal,  and  makes  us  truly 
concerned  for  its  success.  A  minister,  who  faithfully 
discharges  his  trust,  will  not  only  have  the  doctrines  of 
the  gospel  proceeding  from  his  lips,  but  also  shining  from 
his  life  :  he  will  live  religion.  A  lively  and  abiding  sense 
of  its  important  realities,  will  be  of  unspeakable  conse- 
quence as  to  the  success  of  his  ministry — it  will  have  the 
happiest  effect  upon  every  part  of  it,  and  give  life  and 
spirit  to  the  whole — it  will  dispose  him  to  take  heed  to 
his  conduct  and  conversation— inspire  him  with  holy 
watchfulness  and  eaution— and,  render  him  meek  and 
gentle,  kind  and  condescending  to  all.  It  will  awaken 
the  powers  of  the  man,  and  put  in  motion  all  the  springs 
of  action  j— hence,  he  will  pray  with  fervor,  read  with 
diligence,  preach  the  word,  be  instant  in  season  and  out 
of  season,  reprove,  rebuke,  exhort  with  all  long-suffer- 
ing and  doctrine.  Mcligion  is  that  inward  savour  in  the 
character  of  ministers,  which  makes  them  the  salt  of 
the  earth  ;  it  is,  that  oil  of  grace  whence  they  become 
lights  in  the  world  ,•  and,  without  which,  they  are  in.  dan- 
ger of  being  not  only  useless,  but  noxious. 

The  second  qualification  mentioned  as  being  eminent- 
ly needful,  for  the  faithful  execution  of  the  ministerial 
office,  is  'prudence.  Here,  the  wisdom  of  the  serpent, 
and  the  harmlessness  of  the  dove  should  be  duly  blend- 
ed.    Indiscretion  in  conduct  and  conversation  will  low- 


56  .NEW-JERSEY  PREACHER. 

er,  and  even  sink  the  reputation  of  a  minister,  dishonor 
his  office,  and  either  lessen  or  destroy  his  usefulness. 

The  want  of  prudence,  will  cloud  the  brightest  talents 
and  eclipse  the  most  shining  abilities ;  no  knowledge  of 
language,  no  degree  of  science,  not  even  religion  itself, 
seems  to  be  sufficient  to  compensate  this  loss.  But,  in- 
fidelity holds  up  its  head,  and  religion  mourns  and  lan- 
guishes, while  its  advocates  are  daily  exposing  them- 
selves by  their  follies.  O  !  how  highly  necessary  is  it, 
that  the  ambassadors  of  Christ,  who  negotiate  a  moment- 
ous treaty  of  peace,  between  the  offended  majesty  of 
heaven  and  earth  and  his  rebellious  subjects,  should  ex- 
ercise the  utmost  circumspection,  and  carefully  observe 
the  different  circumstances  of  time  and  place,  of  char- 
acter and  tempers,  lest  sinners  should  perish — the  in- 
terest of  the  Redeemer's  kingdom  suffer — the  honour  of 
God  be  sullied,  and  the  great  design  of  their  mission 
frustrated  by  their  own  indiscretion. 

Secondly,  We  proceed  to  consider,  how  a  minister 
must  execute  this  solemn  charge. 

Here,  we  are  not  to  suppose  that  the  whole  of  our  du- 
ty is  confined  to  the  pulpit,  to  the  house  of  God,  or  to 
the  congregation  where  we  statedly  labour ;  but,  that  it 
extends,  in  a  degree,  to  the  presbytery,  the  synod,  the 
general  assembly  to  which  we  belong,  and,  even  to  the 
church  of  Christ,  yet  more  extensively.  Let  no  one,  then, 
suppose  that  he  faithfully  performs  his  duty,  while  he 
neglects  it  in  any  of  these  departments. 

At  present  we  have  time  only  to  treat  of  the  pulpit 
performances,  which  indeed  contain  the  most  important 
part  of  the  minister's  work. 

1st.  He  must  preach  with  plainness  and  simplicity  of 
style.     This  may  not  be  altogether  calculated  to  please 


JOHN  WOODHULL,  D.D,  67 

the  fancy,  and  to  offer  incense  to  our  own  vanity,  yet,  it 
is  well  suited  to  inform  the  judgment,  and  reach  the 
heart.  And  indeed,  it  must  be  considered  as  a  sad  symp- 
tom on  hearers,  when  they  are  disposed  to  have  their 
fancies  pleased  in  serious  and  solemn  subjects  j  and  a 
symptom  not  less  sad  on  preachers,  when  they  make  it 
their  business  to  gratify  this  disposition.  As  well  may 
the  physician  undertake  to  cure  a  fever,  and  bind  up  a 
broken  bone,  with  fine  set  music,  as  the  minister  to  heal 
the  disease  of  sin,  and  bind  up  the  broken  hearted,  with 
flowers  of  language  or  strokes  of  wit.  Dare  he  hope  to 
receive  a  crown  for  his  fidelity,  who  coldly  entertains 
his  hearers  with  accomplished  trifles,  while  he  ought  in 
the  most  healing  and  animated  manner,  to  proclaim  to 
them  those  great  truths  of  the  gospel,  which  justly  ar- 
rest the  attention  of  angels  and  of  men  !  There  is  a  nat- 
ural and  commanding  eloquence  arising  from  a  deep 
sense  of  the  subject,  from  an  ardent  love  for  souls,  and 
from  zeal  for  the  glory  of  God,  wherein  the  speaker  for- 
gets himself,  that  of  all  others,  is  the  most  powerful 
rhetorick  :  and  I  believe  these  are  the  discourses  which 
God  usually  owns,  and  condescends  to  bless. 

2d.  A  minister  must  be  awfully  careful,  that  he  may 
be  able  to  say  with  the  apostle,  "  I  have  not  shunned  to 
declare  unto  you,  all  the  counsel  of  God ;"  that,  at 
parting  from  his  people,  he  may  again  make  the  apostle's 
language  his  own,  and  say,  "  I  am  pure  from  the  blood 
©f  all  men."  To  be  charged  with  the  blood  of  men  is 
awful,  but,  to  be  charged  with  the  blood  of  their  souls, 
and  that  by  the  eternal  God,  before  whom  we  are  soon 
to  stand,  carries  something  in  it  which  language  is  too 
feeble  to  express. 

Vol.  i.  H 


58  NEW-JERSEY  PREACHER. 

To  avoid  this,  we  must  endeavour  to  awaken  tkose 
who  securely  sleep  in  sin ;  teach  bold  transgressors  the 
error  of  their  ways,  and  danger  of  their  state ;  show 
themthe  wrath  that  hangs  over  their  heads,  and  the  des- 
truction which  lies  beneath  them :  and,  in  the  most  per- 
suasive and  pathetic  manner,  beseech  them  to  flee  for 
refuge,  before  the  storm  of  divine  indignation  overtake 
them,  and  they  welter  in  flames  which  can  never  be 
quenched.  We  are  also  to  bring  to  them  the  free  offers 
and  precious  promises  of  the  gospel ;  set  before  them 
the  heavenly  rest,  and  paradise  of  joy — the  crown  that 
can  never  fade,  and  the  kingdom  that  can  never  be  mov- 
ed ;  but  above  all,  we  are,  if  possible,  to  constrain  them 
by  the  love  and  sufferings  of  a  Saviour.  We  are  to  set 
forth  Jesus  Christ  crucified  before  them,  pouring  forth 
his  blood  in  making  atonement  for  sin,  and  pouring  out 
liis  soul  in  making  intercession  for  transgressors.  Yes, 
like  Philip  in  Samaria,  we  must  preach  Christ  to  our 
people.  We  must  open  up  his  boundless  fulness  and 
all-sufficiency,  his  rich  grace  and  infinite  compassion  as 
a  Saviour — show  them  their  own  insufficiency,  and  the 
defect  of  every  other  refuge,  and  the  last  necessity  which 
they  are  under  of  depending  only  on  him  for  life  and 
salvation.  We  must  make  known  the  terms  of  their  in- 
terest in  him,  and  acceptance  with  God  through  him  ; 
in  a  word,  we  must,  comparatively,  neither  know  nor 
preach  any  thing  among  them,  save  Jesus  Christ,  and  him 
crucified.  To  him  all  the  lines  of  our  discourses  should 
bend,  and  in  him  terminate.  We  must  also  lead  weary 
and  heavy  laden  sinners  to  this  Saviour,  support  weak 
believers  ;  defeat  the  dangerous  errors  of  the  times,  and, 
in  fine,  do  all  that  is  in  our  power,  which  tends  to  turn 


JOHN  WOODHULL,  D.D.  59 

men  from  the  ways  of  sin  and  death,  lead  them  in  the 
way  of  life,  and  bring  them  to  glory. 

3d.  A  minister  must  exercise  the  utmost  diligence 
in  the  execution  of  this  charge. 

They  greatly  mistake  their  business,  who  enter  into 
the  gospel  ministry,  that  they  may  lead  a  life  of  indo- 
lence and  ease.  For,  as  it  is  a  work  which  requires  the 
most  diligent  and  laborious  application,  so  it  will  be  a 
most  awful  thing  for  the  stewards  of  Christ's  household, 
to  receive  that  reprimand  from  the  Judge,  « thou  sloth- 
ful and  wicked  servant."  We  must  therefore  meditate 
on  these  things,  carefully  seek  furniture  for  the  great 
work,  and  give  ourselves  wholly  unto  it.  For  we  are 
charged  before  God,  to  be  instant  in  season  and  out  of 
season ;  we  are  to  think  no  pains  too  much,  no  care  or 
application  too  great,  which  are  within  our  reach,  to 
promote  the  vast  design  of  our  ministry.  We  are  even 
to  travail  in  birth,  to  see  Christ  formed  in  the  souls  of 
our  hearers.  A  great  work  is  before  us,  in  our  study, 
in  personal  converse  with  our  hearers,  and  in  our  pub- 
lic administrations,  enough  to  engage  the  whole  man ; 
and,  the  infinite  importance  of  the  business,  with  the 
dread  account  which  we  are  to  give,  are  enough  to  chal- 
lenge our  most  diligent  activity,  and  absorb  the  whole 
soul. 

4th.  We  must  preach  with  pathetic  earnestness,  and 
affectionate  solemnity. 

We  watch  for  souls — for  souls  of  infinite  value,  whose 
salvation  is  yet  depending,  and  now  hangs  in  awful  sus- 
pense. And  can  we  with  cold  indifference  look  on  and 
see  the  extreme  hazard  which  those  committed  to  our 
care  are  running  ;  some  by  building  their  salvation  on 
the  bubbles  of  their  own  fancy  ;   some,   on  the  sandy 


60  NEW-JERSEY  PREACHER 

foundation  of  their  own  merits,  while  others,  intoxicated 
with  the  alurements  of  the  world  and  pleasures  of  sense, 
carelessly  void  of  reflection,  are  treading  on  the  break- 
ing brink  of  eternity,  liable,  every  step  they  take,  to  be 
lost — lost  to  this  world,  and  to  all  worlds !  "  Passion 
would  be  reason,  and  transport  temper  here !"  To  lull 
hearers  to  sleep  with  languid  essays  in  such  a  situation 
as  this,  and  on  matters  of  everlasting  consequence,  which 
might  overwhelm  their  souls,  or  transform  them  into 
statues  of  attention,  is  a  shocking  inconsistency  !  It  is 
inconsistent  with  the  orator  and  christian,  but  most  of 
all,  inconsistent  with  the  faithful  ambassador  of  Christ, 
and  the  solemn  charge  given  in  our  text.  Knowing  the 
terrors  of  the  Lord,  and  tbe  value  of  souls,  we  must  per- 
suade men.  We  must  place  before  them  their  danger, 
and  their  remedy— bring  to  their  view  the  safety  of  ap- 
pearing in  tbe  righteousness  of  Christ,  and  the  danger 
of  depending  on  their  own,  which,  like  the  yielding  air, 
or  breaking  bubble,  will  vanish  from  them  in  the  time 
of  their  greatest  need.  We  must,  with  the  utmost  fer- 
vour of  affection  and  expression,  warn  them  by  all  the 
thunders  of  the  law,  and  beseech  them  by  all  the  grace 
of  tbe  gospel,  to  come  away  from  every  evil  course,  and 
every  refuge  of  lies,  and  rest  their  whole  salvation  on 
Christ  Jesus— be  reconciled  to  God,  accept  of  his  mercy 
without  delay,  and  not  wrest  from  his  almighty  arm, 
that  punishment  which  he  is  unwilling  to  inflict. 

51  h.  To  be  faithful,  ministers  of  the  gospel  must 
preach  experimentally. 

We  should  be  able  to  say  with  the  apostle,  "that 
which  we  have  seen  and  heard  declare  we  unto  jou,  that 
ye  also  may  have  fellowship  with  us  :  and  truly  our  fel- 
lowship is  with  the  Father,  and   with  his  Son  Jesus 


JOHN  WOODHULL,  D.  U.  GI 

Christ."  This  would  render  our  labours  pleasing  to 
ourselves,  profitable  to  our  hearers,  and  approved  of  our 
God.  And,  although  they  may  be  ministers  of  Christ, 
their  office  acknowledged  by  him,  (even  Judas  was  an 
apostle),  and,  though  they  may  be  made  instrumental  of 
good  to  others,  who  have  never  felt  the  power  of  the  di- 
vine life  in  their  own  souls  ;  for,  "the  excellency  of  the 
power  is  of  God,  and  not  of  us  f  yet,  they  who  preach 
an  unknown  Christ,  cannot  be  acquainted  with  the  meth- 
ods of  grace,  and  variety  of  exercise,  which  souls  meet 
in  their  way  to  heaven ;  and  therefore,  must  be  poor 
guides  to  others  in  a  way  which  they  know  not  them- 
selves. And  how  inconceivable  must  be  the  disappoint- 
ment and  anguish  of  our  souls,  if,  in  the  last  great  day, 
both  our  ministry  and  our  people  should  rise  in  judg- 
ment against  us,  and  we  find,  when  too  late,  that  while 
we  had  preached  to  others  we  ourselves  were  cast  away. 

6th.  The  charge,  he  thou  faithful  unto  death,  in- 
cludes and  enjoins  peseverance  through  life, 

Having  put  our  hand  to  the  plough,  we  are  not  to  look 
back.  After  we  have  in  the  presence  of  God,  and  of  the 
Lord  Jesus,  devoted  ourselves  to  this  great  work,  and 
have  received  the  solemn  charge,  we  are  not  to  shrink 
from  the  undertaking,  nor  abandon  the  cause  on  account 
of  the  labours  or  dangers  which  may  attend  it ;  but,  re- 
lying on  divine  aid,  we  are  with  diligence,  with  self-de- 
nial, and  with  fortitude  to  persevere — to  endure  labours 
however  hard,  and  withstand  opposition  however  formi- 
dable. And  in  doing  this,  a  supreme  love  to  Christ  is 
of  the  first  importance.  Is  diligence  needful  ?  Love  will 
set  in  motion  every  spring,  and  awaken  every  faculty  of 
the  soul,  and  engage  us  to  meditate,  to  read,  to  pray, 
and  to  fill  up  each  portion  of  time  with  duty.     Is  self- 


62  NEW-JERSEY  PREACHER 

denial  needful  ?  Love  stoops  to  any  terms  or  to  any  con- 
dition ;  it  was  this  that  brought  the  Son  of  God  from 
Heaven  to  earth — from  a  crown  to  a  cross,  and  from  a 
throne  to  a  grave,  that  he  might  redeem  us,  and  our 
fellow-men  from  death  :  and  shall  it  not  bring  us  to 
stoop  down  and  take  up  the  cross  for  him,  and  in  his 
cause  ?  And  is  the  fortitude  and  courage  of  the  lion 
sometimes  needful  ?  There  is  nothing  like  love,  to  in- 
spire with  this.  This  love,  not  only  raised  the  ancient 
reformers  and  heralds  of  the  cross  above  the  fear  of 
man,  but  hath  enabled  even  delicate  women  and  young 
children  to  smile  at  danger,  despise  death,  and  court  the 
crown  of  martyrdom. 

The  gospel  history,  in  the  life  and  character  of  Paul, 
affords  a  pre-eminent  example  of  faithfulness,  of  labours, 
of  sufferings,  and  perseverance  in  the  ministerial  work. 
Having  been  brought  up  at  the  feet  of  Gamaliel,  he  pos- 
sessed great  knowledge  and  reputation,  and  had  a  fair 
prospect  of  rising  to  places  of  honour  and  profit.  But, 
he  gave  up  his  earthly  prospects,  gave  up  his  ease,  part- 
ed from  his  friends,  and  entered  upon  a  course  of  la- 
bours and  perils,  an  affecting  account  of  which  is  given 
by  himself;  yet,  saith  he,  "  none  of  these  things  move 
me,  neither  count  I  my  life  dear  to  myself,  that  I  might 
finish  my  course  with  joy,  and  the  ministry  which  I  have 
received  of  the  Lord  Jesus."  Paul,  in  the  fullest  sense 
of  the  word,  was  faithful  unto  death;  he  sealed  his 
ministry  with  his  blood.  And  when  the  time  of  his  de- 
parture was  at  hand,  and  he  ready  to  be  offered,  he  could 
confidently  say  "  I  have  fought  a  good  fight,  I  have  fin- 
ished my  course,  I  have  kept  the  faith :  henceforth 
there  is  laid  up  for  me  a  crown  of  righteousness,  which 


JOHN  WOODHULL,  D.  D,  63 

the  Lord,  the  righteous  Judge,  shall  give  me  at  that 
day." 

Thirdly — We  how  proceed  to  consider  the  danger  of 
being  unfaithful. 

1st.  Unfaithfulness  in  our  ministry,  will  he  dan- 
gerous to  the  people  committed  to  our  care — dan- 
gerous to  their  souls — dangerous  to  their  spiritual 
peace  in  this  world — and  to  their  everlasting  peace  and 
happiness  in  the  world  to  come — and  will  leave  them 
exposed  to  the  wrath  of  God — to  the  dreadful  penalty  of 
his  holy  law — to  the  stroke  of  the  sword  of  divine  jus- 
tice, and  to  final  condemnation  and  eternal  death. 

It  is  a  tragical  and  affecting  spectacle,  to  see  men  die 
by  human  laws ;  but  how  much  more  so  must  it  be,  to 
see  them  led  forth  to  that  last  execution,  and  hear  the 
beginning  of  those  cries  and  wailings  which  must  never 
have  an  end  !  And  oh  !  how  must  these  cries  pierce  our 
souls,  should  it  appear  that  they,  and  the  agonies  from 
which  they  arise,  were  all  occasioned  by  our  neglect  or 
our  unfaithfulness  ! 

And  this  danger  is  brought  near  by  the  shortness  and 
uncertainty  of  life.  How  short  is  the  space,  and  how 
few  are  the  steps,  between  our  hearers  and  the  eternal 
world !  How  frequently  are  we  called  to  see  them  on  a 
dying  bed,  or  to  attend  their  bodies  to  the  grave,  while 
the  soul  has  already  appeared  before  God,  and  received 
her  doom  !  Their  danger,  therefore,  is  near,  even  at  the 
door,  and  loudly  and  solemnly  calls  upon  us  to  exercise 
towards  them  the  utmost  care  and  faithfulness.  And, 
more  especially,  when  it  is  further  considered  that  our 
life  is  as  great  an  uncertainty  as  theirs,  and  that  death 
is  reaching  forth  his  cold  hand,  to  stop  their  ears  from 
hearing,  and  our  mouths  from  speaking,  and  to  hasten 
both  them  and  us  before  our  final  Judge  ! 


64  MEW-JERSEY  PREACHER. 

2d.  Unfaithfulness  in  their  office  is  awfully  danger- 
ous to  Ministers  themselves,  as  it  brings  the  guilt  of 
perjury  before  God,  on  their  own  souls.  The  vows  of 
God  are  on  them ;  they  have  been  charged  before  him, 
and  by  the  Son  of  God  ;  and  they  have,  in  the  presence 
of  both,  and  before  angels  and  men,  solemnly  engaged, 
faithfully  to  execute  their  sacred  trust.  It  was  a  very 
aggravating  circumstance  of  the  falsehood  told  by  Ana- 
nias, that  it  was  spoken,  not  to  men,  but  to  God.  And, 
the  oath  of  fidelity  in  the  ministry,  is,  with  much  for- 
mality and  solemnity,  made  before  God,  and  to  God. 
Therefore,  a  violation  of  it  will  be  an  offence  committed 
in  the  presence  of,  and  against  a  being  of  infinite  perfec- 
tions and  glory,  and  will  infer  a  malignity,  to  which  we 
do  not  venture  to  fix  a  bound,  and  must  expose  to  a  pun- 
ishment equally  boundless ! 

The  neglect  of  souls  must  be  very  criminal  in  all,  but 
eminently  so  in  those  who  have  deliberately  and  public- 
ly taken  upon  themselves  the  charge  of  them.  In  this 
case,  it  would  not  only  be  perjury  in  us,  but  extreme 
cruelty  to  them,  and  base  treachery  to  our  Lord,  who 
has  bought  them  with  his  blood,  and  committed  them  to 
our  care. 

Unfaithfulness  in  our  sacred  trust,  will  not  only  incur 
the  guilt  of  perjury,  but,  will  also  bring  the  blood  of 
souls  upon  us.  God  has  placed  us  as  watchmen  upon 
the  walls  of  Zion,  and  hath  declared,  "  If  thou  dost  not 
speak,  to  warn  the  wicked  of  his  way,  that  wicked  man 
shall  die  in  his  iniquity  ;  but  his  blood  will  I  require  at 
thine  hand."  God  hath  manifested  the  high  value  which 
he  sets  on  souls,  by  the  vast  expense  which  he  hath 
been  at  for  their  redemption.  The  mighty  effort  of  the 
wisdom  of  God  in  concerting  the  scheme  of  salvation — 


JOHN  WOODHULL,  D.  D.  «3 

his  great  love  in  giving  his  only  begotten  Son  to  execute 
it,  taken  in  connection  with  all  the  Redeemer's  labours, 
with  his  sufferings  and  death,  loudly  proclaim  to  all 
worlds,  that,  in  the  estimation  of  the  eternal  God,  souls 
are  of  infinite  value.  How  fearful  a  thing  then,  must  it 
be,  to  have  this  same  God  charge  the  loss  of  them  to 
us,  and  require  their  blood  at  our  hands  !  Then,  happy 
Paul  who  could  say,  "  I  am  pure  from  the  blood  of  all 
men,"  and  happy  are  those,  who  can  make  his  assertion 
their  own. 

Fourthly.  Let  us  now  consider  the  reward  of  those 
who  shall  be  found  faithful. 

Be  thou  faithful  unto  death,  and  I  will  give  thee  a 
crown  of  life.  These  words  plainly  intimate  that  the 
complete  fulfilment  of  the  promise  is  not  to  be  expected 
in  the  present  world :  for,  the  crown  of  life,  is  to  be 
given  after  death.  Yet,  the  Lord  Jesus,  who  liveth  and 
was  dead,  hath  been  graciously  pleased,  by  his  gospel, 
to  draw  aside  the  veil  of  darkness,  which  curtains  round 
the  eternal  world,  and  thereby  enables  us,  like  M  ses, 
to  take  a  Pisgah  view  of  that  promised  inheritance, 
which  lies  beyond  the  Jordan  of  death. 

God  doth  not  give  either  his  ministers  or  people 
their  inheritance  in  this  world,  where  they  continue  but 
a  few  days,  and  where  all,  like  travellers  in  a  common 
inn,  bad  as  well  as  good,  are  promiscuously  entertained. 
But,  he  gives  his  children  their  portion  in  that  better 
world,  where  he  himself  is,  and  where  they  are  to  have 
their  settled  abode,  and  everlasting  rest — where  the 
faithful  and  fervent  Paul  wears  his  crown,  and  where  the 
holy  apostles  possess  their  thrones  ;  there  also  those  who 
are  now  faithful  ministers  of  Christ,  are  to  look  for,  and 
to  receive  their  crown  of  life— crown  op  iife  ! — These 

Vol.  i.  *I 


€6  NEW-JEItSEY  TREACHER. 

great  and  highly  figurative  expressions  are  worthy  of 
our  most  serious  and  careful  consideration,  that  we 
may  obtain  some  idea  of  the  vast  and  comprehensive 
blessings  contained  in  them.  The  usual  language  of 
mortals  was  never  intended  to  express  the  majestic  re- 
alities of  eternity,  it  was  designed  for  lower  objects. 
Hence,  the  happiness  and  glory  of  heaven  are  illustra- 
ted by  a  crown,  by  a  throne,  and  by  a  kingdom,  or  by 
such  things  on  earth,  as  are  most  esteemed  and  valued 
among  men.  These  similitudes  are  used,  because  we 
find  nothing  else  that  can  afford  us  a  more  exalted  idea 
of  the  supreme  excellency  and  value  of  that  glorious 
state.  For,  a  crown  is  the  highest  wish  of  ambition,  in 
which,  the  most  aspiring  mind  proposes  to  rest. 

But  an  earthly  crown,  however  rich  with  gems  and 
gold,  and  resplendent  in  the  eyes  of  mortals,  and  admir- 
ed by  them  as  glorious  and  great,  yet,  must  be  but  a 
dim  and  feint  emblem  of  that  dignity  and  dominion,  of 
thai  glory  and  immortality,  which  are  connected  with, 
and  give  infinite  value  to  the  heavenly  diadem,  which 
not  only  exceeds  what  earthly  monarchs  possess,  but 
goes  vastly  beyond  the  utmost  reach  of  our  imagination, 
for  "  eye  hath  not  seen,  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him."  Hence,  a  crown  be- 
ing too  feint  an  emblem  fully  to  represent  the  heavenly 
glory,  Vfe,  is  added — a  crown  of  life,  which  increases 
and  completes  the  idea.  And,  is  expressive  of  an  end- 
less life,  in  the  heights  of  perfection,  of  hapjrincss,  and  of 
glory,  in  the  eternal  world.  This  will  suppose,  or  in- 
clude pefect  freedom  from  all  sin — from  all  temptation 
to  sin — and,  from  all  the  penal  consequences  of  sin. 
Yes,  when  the  faithful  servant  shall  have  finished  his 


JOHN  WOODHULL,  D.  D.  07 

course  and  put  off  his  tabernacle  of  clay,  he  will  also  put 
off  the  body  of  sin,  and  enter  into  rest,  into  the  joy  of 
his  Lord,  without  spot  or  wrinkle,  or  any  such  thing.—- 
There,  also,  the  wicked  cease  from  troubling,  and  there 
the  weary  find  rest — there  the  roaring  lion  can  never 
come,  nor  the  tempting  serpent  ever  enter — there  no 
eye  weeps,  no  tongue  ever  complains ;  for,  God  shall 
wipe  away  all  tears  from  every  eye,  and  there  shall  be 
no  more  death,  neither  sorrow,  nor  crying,  neither  shall 
there  be  any  more  pain ;  for  the  former  things  shall 
have  passed  away. 

The  comprehensive  reward  will  also  include  the  per- 
fection of  our  natures.  Here  we  are  in  the  infancy  of 
human  nature ;  we  see  as  through  a  glass  darkly,  and 
know  only  the  surfaces  of  things — there  we  shall  see 
face  to  face,  and  know  as  we  are  known,  in  a  clear,  in- 
tuitive, and  comprehensive  manner.  O  !  how  ravishing 
will  the  contemplation  of  the  mysteries  of  divine  provi- 
dence, the  riches  of  divine  grace,  and  the  works  of  Al- 
mighty power  be  to  a  glorified  saint ! — But,  how  much 
more  ravishing  will  the  clear  view  of  God  himself,  witii 
all  his  boundless  and  attractive  perfections,  be  to  us, 
when  made  strong  by  immortality,  and  able  to  bear  the 
dazzling  lustre  of  so  resplendent  an  object.  And  above 
all,  what  transcendent  felicity  and  perfection  will  arise 
from  the  transforming  nature  of  this  view  !  '«  We  shall 
be  like  him,  for  we  shall  see  him  as  he  is,"  saith  the  word 
of  God — and,  "Ave  all  with  open  face  beholding  the 
glory  of  the  Lord  are  changed  into  the  same  image  from 
glory  to  glory."  These  words  express  an  increasing 
conformity,  a  rising  from  one  degree  of  glory  to  anoth- 
er degree  of  glory,  in  the  scale  of  perfection ;  and  if 
we  may  suppose  the   increase  to  continue — to  continue 


6S  NEW  JERSEY  PREACHER. 

through  eternity,  then  what  imagination,  what  thought 
can  reach  the  glorious  height  of  perfection,  to  which  a 
saint  will  at  some  period  arrive  ! 

Another  part  of  the  blessedness  contained  in  the  re- 
ward promised  to  those  who  shall  be  faithful,  may  be 
considered  as  resulting  from  the  glory  and  beauty  of  the 
place  prepared  for  them.  The  Lord  Jesus,  when  about 
to  leave  the  world,  and  enter  into  glory,  told  his  disci- 
ples, that  he  was  going  to  prepare  a  vlace  for  them. 
This  is  mentioned,  as  an  object  of  his  special  attention 
and  care,  one  which  lay  near  his  heart.  Then,  if  in  the 
space  of  six  days,  by  his  speaking  the  word,  this  vast  sys- 
tem of  creation  rose  into  existence,  with  all  that  order 
and  beauty,  which  we  behold  with  so  much  astonishment 
and  delight — then,  what  must  we  suppose  that  mansion 
to  be,  where  he  hath  bestowed  his  most  curious  work- 
manship, and  with  divine  skill  prepared  for  those  whom 
he  loves,  and  whom  he  delights  to  honour  ?  It  is  called 
an  house  not  made  with  hands ;  and  is  so  glorious,  that 
the  temple  built  by  Solomon,  covered  with  gold  and  pre- 
cious stones,  and  enriched  with  the  wealth  of  na- 
tions, was  but  its  type,  or  shadow.  It  is  also  called  a 
city  ;  but  then  it  is  a  city,  of  which  the  new  Jerusalem, 
described  by  the  beloved  apostle  John,  was  only  a  sha- 
dow— "  I  John,"  said  he,  "  saw  the  holy  city  New  Jeru- 
salem, coming  down  from  God  out  of  Heaven,  prepared 
as  a  bride,  adorned  for  her  husband."  The  length,  and 
(he  breadth,  and  the  height  of  it  were  equal,  each  be- 
ing twelve  thousand  furlongs,  or,  fifteen  hundred  miles  ; 
the  walls  of  it  were  jasper,  and  the  city  was  purse  gold, 
like  unto  clear  glass  !  If  all  this  is  no  more  than  the 
shadow/  then,  what  must  we  think  of  the  substance — of 
heaven  itself,  the  court  of  the  eternal  King,  the  seat  of 


JOHN  WOODHULL,  D.  D.  69 

his  glorious  empire,  the  royal  palace,  and  throne  of  our 
incarnate  God !  from  which  all  evil  is  banished,  and 
where  light,  and  life,  and  joy,  forever  dwell.  And  is 
this  the  place  where  our  blessed  Saviour  receives  his 
faithful  ministers  and  people  ?  Hear  his  own  gracious 
words  ;  "  and  if,"  saith  he,  « I  go  and  prepare  a  place 
for  you,  I  will  come  again  and  receive  you  to  myself; 
that  where  I  am,  there  ye  may  be  also."  Doth  not  every 
pious  soul  reply,  Lord  it  is  enough  cl 

This  happiness  may  be  considered  as  further  increas- 
ed, by  the  society  and  converse  of  the  heavenly  inhabitants. 

The  pious  and  faithful  of  every  age,  and  of  every  na- 
tion, will  all  meet  in  that  blessed  abode.  Then,  if  we 
shall  be  so  happy  as  to  be  found  among  them,  we  shall 
there  sit  dovyn  with  Abraham,  and  Isaac,  and  Jacob — we 
shall  see  the  company  of  the  Prophets — of  the  Holy 
Apostles — and  the  great  company  of  the  blessed  Mar- 
tyrs— there,  we  shall  again  see  those  who  have  been  ve- 
ry dear  to  us,  and  have  slept  in  Jesus,  whether  of  our 
brethren  in  the  ministry,  of  the  people  of  our  charge,  or 
from  our  own  families— we  shall  again  enjoy  their  com- 
pany, their  conversation,  and  affections,  and  shall  join 
our  hearts  and  voices  with  theirs,  in  loving  God  without 
measure,  and  in  praising  him  without  end.  But  above 
all,  there  we  shall  see  our  Saviour  and  our  God  face  to 
face,  and  shall  satiate  ourselves  with  the  fulness  of  joy 
that  is  in  his  beatific  presence,  and  in  that  ocean  of 
pleasure,  which  is  at  his  right  hand  for  evermore. 

Lastly,  that  which  gives  completeness  to  this  happi- 
ness—to this  great  reward,  is,  its  duration.  The  hap- 
piness is  without  intermission,  and  will  be  without  end. 
It  is  an  everlasting  crown,  the  glory  of  Avhich  can  never 
fade,  it  is  an  undefiled  and  incorruptible  inheritance,  re- 


70  NEW-JERSEY  PREACHER. 

seined  in  heaven,  which  can  suffer  no  diminution  by  be- 
ing possessed  through  eternity. — O,  vast  and  boundless 
eternity,  how  dost  thon  at  once  astonish  and  delight  us  ! 
thou  addest  new  lustre  to  the  crown  of  life,  and  givest 
new  accents  to  the  songs  of  the  blessed,  while  they  can 
in  a  triumph  of  holy  security,  say  this  happiness  is  end- 
less, and  this  God  is  our  God  forever  and  ever. 

The  improvement  follows  : 

1st.  We  cannot  avoid  reflecting  upon  the  greatness 
and  dread  importance  of  the  ministerial  work — a  work 
which  hath  for  its  object  the  salvation  of  souls,  the  in- 
terest of  the  Redeemer's  kingdom,  and  the  glory  of  God 
— objects,  which  in  their  nature  are  infinite  and  reach  to 
eternity !  Who  are  sufficient  for  these  things  ?  Could 
we  speak  with  the  tongues  of  men,  and  of  angels,  we 
might  tremble  in  approaching  this  sacred  and  awful 
work.  What  gifts  and  graces,  what  wisdom  and  pru- 
dence, what  faithfulness  and  diligence,  yea,  what  zeal  for 
the  glory  of  God,  love  to  Christ,  and  compassion  for 
souls  are  here  needful !  But  our  consolation  is,  that  we 
serve  a  good  master,  who  hath  promised  that  as  our 
days  are,  so  shall  our  strength  be.  Had  we  no  strength 
to  depend  on  beyond  our  own,  no  encouragement  but  from 
human  assistance,  we  might  sit  down  in  disconsolate  des- 
pair, and  utter  the  passionate  language  of  Moses,  «  O 
my  Lord,  send,  I  pray  thee,  by  the  hand  of  him  whom 
thou  wilt  send,'*  for  thy  servant  is  insufficient  for  these 
things.  But  our  sufficiency  is  of  God,  Ave  have  his  di- 
vine promise  for  our  security  and  consolation — "  lo,  I 
am  with  you  always."  With  our  Saviour  by  our  side,  we 
shall  have  nothing  to  fear.  If  he  go  with  us  into  our 
study,  into  the  pulpit,  and  among  our  people,  we  shall 
not  only  have  easy,  but  joyful  work.     If  he  continue 


JOHN  WOODHULL,  D. ».  71 

with  us  always,  we  shall  have  light  in  darkness,  strength 
in  weakness,  defence  in  dangers,  victory  over  all  our 
enemies,  and  finally,  shall  obtain  the  crown  that  can 
never  fade,  and  the  triumph  that  can  never  end. 

2d.  This  subject  leads  us  to  look  with  trembling,  to 
the  last  end  of  those  who  shall  be  found  unfaithful  in 
the  sacred  office.  When  conscience,  and  when  God  who 
is  greater  than  conscience  shall  witness,  that  they  had 
taken  upon  themselves  the  charge  of  souls,  and  had 
neglected  them — that  instead  of  awakening  sinners  from 
their  slumbers,  and  warning  them  of  their  danger,  they 
had  lulled  them  to  sleep  by  smooth  and  delusive  words — 
that  instead  of  preaching  Cbrist  Jesus,  and  him  crucifi- 
ed, they  had  preached  themselves,  and  offered  incense  to 
their  own  vanity — and,  that  instead  of  leading  their  peo- 
ple to  the  Redeemer's  blood  for  cleansing,  to  his  right- 
eousness for  clothing,  and  to  his  great  salvation  for  life, 
they  had  left  them  exposed  to  wrath  and  eternal  death  : 
and,  therefore,  that  their  blood,  the  blood  of  their  souls 
was  found  on  them,  and  required  from  them.  Surely, 
it  will  be  more  tolerable  for  Sodom  and  Gomorrah,  in 
the  day  of  judgment,  than  for  vain  and  vicious,  or,  for 
graceless  and  unfaithful  ministers  of  the  gospel. 

Finally,  let  us  admire  and  adore  the  grace  and  bounty 
of  our  Redeemer  and  our  God,  towards  those  ministers 
who  shall  be  faithful  unto  death.  He  hath  made  them 
"  stewards  of  the  manifold  grace  of  God,"  and,  «  work- 
ers together  with  him."  And,  to  support  their  faith  and 
hope,  animate  their  zeal,  and  insure  their  fidelity  and 
perseverance  in  the  sacred  work,  lie  hath  promised  his 
presence — that  he  himself  will  be  with  them  always, 
and  that  his  grace  shall  be  sufficient  for  them :  and 


72  NEW-JERSEY  PREACHER. 

then,  to  complete  his  bounty,  he  engages  to  crown  his 
own  gift — to  crown  that  grace  with  glory. 

O,  how  short  are  our  labours,  when  compared  to  the 
eternal  rest,  and  how  light  are  our  sufferings  and  ser- 
vices, when  laid  in  the  balance  with  the  eternal  weight 
of  glory,  and  crown  of  life  ! 

If  the  latter  end  of  wicked  and  unfaithful  ministers  of 
the  gospel  shall  be  awful ;  if  they  shall  be  followed  with 
uncommon  wrath,  and  be  sunk  down  deep  into  misery, 
on  the  other  hand,  those  who  shall  be  found  faithful  and 
successful,  will  be  raised  high  in  heaven— brought  near 
the  throne,  and  wear  a  resplendent  crown.  "  They  that 
be  wise  (skilful  teachers)  shall  shine  as  the  brightness 
of  the  firmament,  and  they  that  turn  many  to  righteous" 
ness,  as  the  stars,  forever  and  ever."— AMEN. 


SERMON  IV. 

THE  INFLUENCE  OF  FAITH  IN  PRODUCING 
HOLY  OBEDIENCE. 

Hebrews  xi.  17. 

By  faith  Abraham,  when  he  was  tried,  offered  up  Isaac ;  and  he  that  had 

received  the  pi-omises  offered  up  his  only  begotteu  son. 

BY  THE  REV.  AMZI  ARMSTRONG,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  Mendham. 


Vol.  t. 


NEW-JERSEY   PREACHER. 


SERMON  IV. 

Hebrews  xi.  17.—"  By  faith  Abraham,  when  he  was  tried,  offered  up  Isaac ; 
and  he  that  had  received  the  promises  offered  up  his  only  begotten  son." 

W  HEN  we  read,  in  the  book  of  Genesis,  the  history 
of  the  transaction  here  referred  to,  our  hearts  feel  a 
deep  interest  in  all  the  circumstances  of  that  transaction, 
and  are  affected  by  some  of  the  most  powerful  and  ten- 
der emotions  that  our  nature  knows. 

We  wonder  at  the  strangeness  of  the  command,  and  at 
the  implicit  obedience  of  the  Patriarch.  We  admire  his 
resolution  and  firmness  to  engage  in  such  a  transaction, 
and  the  perseverance  and  constancy  which  could  hold 
out  during  a  three  days'  travel,  and,  after  every  oppor- 
tunity for  reflection  and  for  the  working  of  parental  ten- 
derness and  love,  could  yet  endure  and  be  prepared  for 
the  finishing  of  the  heart-rending  catastrophe.  We  love 
the  filial  meekness,  obedience  and  submission  of  Isaac  ; 
and  perhaps  we  weep  over  his  honest  simplicity  ,•  or  ven- 
erate the  character  of  a  father,  who  could  so  command 
the  confidence  and  respect  of  his  son.  We  readily  think 
we  see  a  eertain  kind  of  piety  reigning  throughout  the 
whole  transaction,  and  our  hearts  are  melted  in  grief 
and  tenderness — in  love  and  admiration. 

Yet,  in  all  this,  there  is  no  regard  to  that  true  char- 
acter of  piety  which  distinguishes  the  transaction  :  and, 
with  all  our  sympathies  and  feelings,  we  discover  noth- 
ing that  would  seem  to  have  power  to  prepare  us  for 


76  NEW-JERSEY  PREACHER. 

such  a  scene,  or  perhaps  even  to  excuse  altogether  the 
conduct  of  the  Patriarch,  and  satisfactorily  to  account 
to  our  minds  for  so  strange  an  occurrence. 

Reviewing  the  subject  more  at  leisure,  we  may  re- 
volve in  our  minds  curious  questions  of  the  means  by 
which  Abraham  was  assured  that  God  required  the  sa- 
crifice at  his  hand  ;  and  we  may  indulge  ingenious  spec- 
ulations about  the  interfering  of  the  mother,  and  the 
means  by  which  the  son  was  brought  to  yield  to  his  fa- 
ther's purpose.  But  all  these  speculations  would  only 
lead  us  farther  from  that  scriptural  view  of  the  transac- 
tion, in  which  Ave  are  called  to  regard  it. 

It  is  related  to  us  in  the  scriptures  with  plainness  and 
precision,  in  all  the  circumstances  needful  for  us  to 
know ;  and  in  the  text  the  Holy  Ghost  teaches  us  to 
consider  it,  a  ivork  of  faith,  eminently  illustrative  of 
that  pure  principle  of  obedience,  without  which  "  it  is 
impossible  to  please  God." 

It  was  that  faith  which  was  imputed  to  Abraham  for 
righteousness,  that  prompted  him  to  obey,  and  that  sup- 
ported him  in  so  trying  a  duty. 

We  are  therefore  most  deeply  interested  to  consider 
and  "  see  how  faith  wrought  with  his  works." 

The  two  great  efficient  principles  of  duty,  by  which 
men  profess  to  be  influenced,  are  Faith,  and  Reason. 
While  some  zealously  contend  for  the  sufficiency  of  rea- 
son alone,  it  is  yet  evident  to  all,  how  much  the  scrip- 
tures insist  on  faith  as  necessary  to  our  acceptance  with 
God  in  our  services. 

Reason  may  afford  very  strong  convictions  of  duty,  and 
may  influence  men  to  a  very  considerable  extent  in  a 
seeming  respect  for  God's  authority,  and  obedience  to 


AMZI  ARMSTRONG,  A.  M  77 

his  will.    But  all  this  comes  far  short  of  what  is,  in  the 
scriptures,  called  "  the  obedience  of  faith." 

Every  one  who  acknowledges  the  Being  of  God,  must 
have  some  convictions  of  duty  towards  him.  The  heath- 
en have  often  had  very  deep  convictions  of  this  kind  $ 
and  much  more  may  it  be  expected  in  christian  coun- 
tries, where  his  name  and  authority  are  declared  by  his 
word,  that  reason  shall  teach  men  to  fear  him,  and  in 
certain  things,  to  profess  obedience  to  him. 

We  are  therefore  greatly  concerned  to  examine  and 
know  the  difference,  between  that  obedience  which  aris- 
es from  the  convictions  of  reason  alone,  and  that  which 
flows  from  that  principle  of  faith  which  is  so  often  and 
so  solemnly  inculcated  in  the  scriptures. 

It  is  evident  that  reason,  under  the  instructions  of 
God's  word,  and  supported  by  the  power  of  conscience, 
may  lead  men  to  most  of  the  common  duties  of  social 
life.  These  duties  are,  for  the  most  part,  plainly  dedu- 
cible  by  reason,  from  the  circumstances  of  relation  and 
connection  in  which  we  find  ourselves ;  and  therefore  as 
far  as  the  mind  can  be  Drought  to  consider  them  without 
passion  or  prejudice,  the  authority  and  power  of  con- 
science will  interpose  to  require  that  they  shall  be  res- 
pected. 

But  in  a  more  enlarged  and  correct  view  of  moral  ob- 
ligations, we  will  find  the  influence  of  reason,  to  pro- 
duce holy  obedience,  is  essentially  deficient,  especially  in 
these  three  particulars  : — 

In  its  extent, 

In  its  efficient  power, 

And  in  the  manner  of  influencing  the  heart. 

1st.  In  its  extent,  regarding  both  the  grounds  and  the 
matter  of  dutv. 


n  NEW-JERSEY  PREACHER. 

The  influence  of  reason,  in  the  concerns  of  duty,  can 
be  founded  only  in  those  considerations  and  principles 
which  can  be  distinctly  perceived  and  comprehended  by 
reason  :  and  therefore  can,  at  best,  produce  but  a  heath- 
enish kind  of  obedience.  There  are  many  truths  res- 
pecting God,  and  his  providence,  which  our  reason  is 
not  adequate  to  discover,  nor  even  to  comprehend  when 
revealed.  These  truths  are  just  and  essential  grounds 
of  duty,  but  cannot  become  such  with  us,  without  faith 
to  believe  them. 

Therefore,  in  the  beginning  of  this  discourse  on  the 
nature  and  influence  of  faith,  it  is  stated  that  it  is 
*(  through  faith  >ve  understand  that  the  worlds  were  fram- 
ed by  the  word  of  God ;  so  that  things  which  are  seen 
were  not  made  of  things  which  do  appear."  While  Phi- 
losophy and  Reason  wander,  in  the  regions  of  conjec- 
ture, after  their  chaos,  their  monads,  and  their  atoms, 
of  which  they  may  suppose  the  world  was  formed,  Faith 
is  satisfied  that  it  was  created  by  the  word  of  God. 
There  are  also  some  of  the  essential  doctrines  of  the 
gospel,  which  the  limited  reason  of  man  never  compre- 
hends, and  therefore  can  never  adopt  as  grounds  of  duty. 
Such  is  the  great  doctrine  of  the  incarnation  of  the  Son 
of  God,  and  his  vicarious  sufferings  and  propitiatory 
sacrifice  for  sins.  And  it  is  evident  how  exceedingly  de- 
ficient in  the  christian  duty  he  must  be,  who  has  not  this 
as  a  settled  ground  of  duty  with  him.  Such  also,  are 
the  doctrines  of  God's  universal,  complete  and  holy  sove- 
reignty— -of  his  eternal  decrees,  and  of  eternal  rewards 
and  punishments.  Our  reason  is  not  naturally  disposed 
to  receive  these  doctrines,  or  capable  to  comprehend 
them.  Yet  every  true  christian  knows,  and  feels,  that 
if  these  should  not  be  grounds  of  duty  with  him,  there 


AMZI  ARMSTRONG,  A.  M,  79 

would  be  a  very  great  and  essential  deficiency  in  his  duty 
toward  God.  And  in  this  he  is  convinced,  that  "  with- 
out faith  it  is  impossible  to  please  him." 

In  regard  of  the  matter  of  duty  also,  the  influence  of 
reason  is  far  from  being  universal. 

However  decidedly  and  clearly  it  may  lead  to  some 
duties,  there  are  others  which,  if  unassisted  by  faith,  it 
never  discovers.  This  is  the  case,  not  only  where  the 
grounds  of  duty  lie  beyond  the  apprehension  of  reason, 
but  also  where  they  are  plain  and  obvious.  Such  is  the 
spiritual  worship  we  owe  to  God — christian  self-denial, 
and  christian  love  and  kindness  toward  them  that  are 
Christ's,  as  are  also  love  toward  our  enemies,  supreme 
and  ardent  love  to  God,  and  love  toward  our  neighbour 
as  ourselves.  The  influence  of  reason  alone,  seldom,  and 
perhaps  never,  leads  to  these  and  other  matters  of  duty 
essential  and  indispensable  in  true  christian  morality. 
So  that  it  is  evidently  insufficient  in  point  of  extent, 
both  as  to  the  grounds,  and  the  matter  of  duty. 

2d.  In  its  efficient  power  to  produce  holy  obedience, 
the  influence  of  reason  is  deficient,  as  a  principle  of  duty. 

This  is  evident  in  the  multitudes  of  mankind  who, 
although  no  strangers  to  the  dictates  of  reason,  yet  de- 
liberately and  daily  disregard  them. 

It  is  evident  also,  in  the  many  instances  in  which  pas- 
sions and  prejudices  lead  men  on  in  violation  of  the  clear- 
est dictates  of  reason. 

In  every  instance,  where  reason  is  relied  on  to  direct 
and  encourage  in  duty,  it  is  evident  how  feeble  are  its 
influences,  opposed  to  the  feelings  of  interest,  and  to  the 
fear  and  the  love  of  the  world. 

Faith  alone  enables  a  man  effectually  to  resist,  and  to 
triumph  over  these.     Therefore,  the  scripture  saith. 


80  NEW-JERSEY  PREACHER. 

««  this  is  the  victory  that  overcomcth  the  world,  even  our 
faith." 

3d.  In  the  manner  of  influencing  the  heart,  the  insuf- 
ficiency of  reason  is  great,  and  will  cause  a  radical  de- 
fection from  holy  obedience. 

Its  influence  is  primarily  and  chiefly  on  the  under- 
standing and  judgment ;  and  the  affections  of  the  heart 
are  untouched  and  unmoved.  Every  one  knows,  that 
the  judgment  may  he  clearly  and  powerfully  convinced, 
and  yet  the  feelings  and  sentiments  of  the  heart  be  en- 
tirely opposed  and  unyielding  to  such  convictions.  Rea- 
son exerts  its  influence  by  instruction  and  argument ; 
but  "  faith  worketh  by  love."  While,  therefore,  the 
former  produces  only  a  constrained  and  unwilling  sub- 
jection to  the  laws  of  duty,  the  latter  has  effectual  influ- 
ence to  produce  a  ready  and  cheerful  obedience,  in  which 
the  best  affections  of  the  heart  arc  engaged.  Such  alone 
carries  in  it  the  marks  and  distinguishing  characteristics 
of  a  pure  and  holy  obedience  to  God. 

He  that  is  moved  to  duty  only  by  the  convictions  of 
reason,  even  with  the  aid  of  the  power  and  authority  of 
conscience,  engages  in  it  with  a  very  different  spirit 
from  what  the  man  does  whose  best  affections  lead  him, 
and  whose  strongest  emotions  prompt  and  support  him 
in  a  cheerful  obedience.  This  is  "  the  obedience  of 
faith  ;"  and  is  conformable  to  that  requirement  in  which 
God  saith,  "  my  son,  give  me  thine  heart."  "  Man 
looketh  on  the  outward  appearance,  but  the  Lord  look- 
eth  on  the  heart." 

Let  us  now  observe  the  illustration  of  these  positions 
in  the  example  referred  to  in  the  text. 

The  apostle  had  taught  the  doctrine  of  justification  by 
faith:  and  that  the  necessity  of  faith,  in  order  to  justi- 


AMZI  ARMSTRONG,  A.  M.  U 

iication,  might  fully  appear,  he  devotes  the  whole  of  this 
eleventh  chapter  to  the  subject ;  beginning  with  the  de- 
claration, that  "  faith  is  the  substance  of  things  hoped 
for,  the  evidence  of  things  not  seen,"  and  then  by  an 
induction  of  particular  examples,  shewing  its  opera- 
tions and  influence.  AVith  others  he  introduces  also 
this,  «  by  faith,  Abraham,  when  he  was  tried,  offered 
up  Isaac  :  and  he  that  had  received  the  promises  offered 
up  his  only  begotten  Son,  of  whom  it  was  said,  that  in 
Isaac  shall  thy  seed  be  called  ;  accounting  that  God  was 
able  to  raise  him  up,  even  from  the  dead;  from  whence 
also  he  received  him  in  a  figure." 

In  considering  this  example,  we  may  observe,  1st.  As 
to  the  grounds  and  the  matter  of  duty — 

Had  the  Patriarch  relied  chiefly  on  reason  to  deter- 
mine his  duty  in  this  case,  he  would  bave  found  much  to 
object,  even  against  the  immediate  and  plain  command 
of  God  ;  and  would  have  argued,  as  faithless  professors 
often  do,  that  the  fitness  and  propriety  of  obedience  to  a 
command  directing  him  to  sacrifice  his  beloved  and  only 
son,  did  not,  on  any  principle  which  he  could  discover, 
appear  to  him  ;  and  inasmuch  as  his  Creator  had  not  giv- 
en him  an  understanding  or  penetration  to  discover  any 
grounds  of  duty,  that  would  justify  him  to  his  own  rea- 
son and  conscience  in  such  a  deed,  it  would  be  highly 
absurd  in  him  to  think  of  doing  it.  However  fit  and 
proper  it  might  be  in  the  sight  of  God,  or  of  any  intelli- 
gent beings  superior  to  himself;  yet  it  never  could  be  a 
duty  for  him,  who  could  discover  no  propriety  in  it. 
And  he  would  therefore  conclude,  either  that  there  must 
be  some  mistake  in  supposing  it  to  be  the  command  of 
God,  or  else  that  he  did  not  give  it  with  a  purpose  of 
having  it  executed,  or  with  any  design  or  expectation 
Vol.  i.  L 


$2  NEW-JERSEY  PREACHLK 

that  he  should  obey  it.  He  would  also  have  argued,  as 
deists  and  unbelievers  continually  do,  that  it  was  against 
every  principle  of  his  nature,*  and  inasmuch  as  God  had 
given  him  that  nature,  he  could  not  suppose  that  he 
would  seriously  call  on  him  to  violate  all  its  strongest 
principles,  and  act  contrary  to  its  most  amiable  dictates  : 
and  he  would  therefore  have  concluded,  that  however 
plain  the  command  of  God  might  be,  yet  he  must  not  in- 
terpret it  according  to  its  plain  and  evident  import,  or 
else  he  must  not  suppose  it  was  designed  for  him  strictly 
to  obey.  As  to  the  nature  of  the  duty,  he  would  have 
argued,  how  can  God  be  honored,  or  how  can  any  good 
possibly  come  of  such  a  deed  by  my  hand.  If  my  Son 
had  been  guilty  of  any  great  crime,  or  meditated  any 
serious  injury  against  society,  public  justice  might  re- 
quire of  me  the  necessary  means  of  prevention,  or  the 
merited  punishment.  But,  when  he  has  done  nothing, 
and  meditates  nothing  of  this  kind,  it  would  be  unnatu- 
ral and  wicked  in  me  thus  to  sacrifice  a  beloved  son,  and 
it  could  be  productive  of  no  good  to  fellow-creatures,  and 
of  no  honor,  but  on  the  contrary  of  dishonor,  to  God. 
His  justice,  his  goodness,  and  above  all  his  promise  for- 
bids it :  for  in  this  very  son  he  has  promised  me  a  seed 
in  whom  all  nations  shall  be  blessed.  What  therefore 
would  be  the  consequence  of  obeying  this  strange  com- 
mand? And  how  could  I  justify  myself,  even  to  God 
himself,  in  view  of  the  promise  he  has  made  me,  and  of 
the  covenant  he  has  established  with  me  ? 

In  consideration  of  such  arguments  as  these,  reason 
would  have  rejected,  without  scruple,  the  plainest  and 
most  direct  command,  and  would  probably  have  made 
high  pretensions  to  piety  and  religious  feeling  in  doing 
so.     After  this  manner,  carnal  and  unbelieving  men  dai- 


AMZI  ARMSTRONG,  A.  M.  83 

ly  reason  concerning  commanded  duties,  of  which  they 
do  not  readily  perceive  the  fitness,  the  propriety,  and  the 
GHd  to  be  answered  by  them.  And  they  think  they  ar- 
gue correctly,  and  are  led  by  the  clearest  reason  to  neg- 
lect such  duties  ;  and  having  the  utmost  confidence  in 
their  conclusions,  they  think  they  may  rest  in  them  with 
a  good  conscience  toward  both  God  and  men.  Perhaps 
the  greater  part  of  professed  believers  allow  themselves 
to  be  guided  mostly  by  the  same  principles,  and  to  rest 
in  the  same  conclusions. 

But  it  was  not  thus  that  Abraham's  faith  wrought 
with  his  works,  when  it  made  them  perfect  before  God. 

His  faith  esteemed  the  word  and  authority  of  God 
paramount  to  every  authority,  and  to  all  law ;  and  in- 
stead of  looking  to  nature  and  to  reason,  looked  to  na- 
ture's God,  the  fountain  of  all  true  reason,  for  direction 
in  the  way  of  duty. 

All  that  such  faith  needs,  is  only  to  know  the  com- 
mand and  word  of  God,  and  it  can  trust  all  the  conse- 
quences of  obedience  to  his  disposing.  Abraham's  con- 
fidence in  the  wisdom,  power,  and  faithfulness  of  God 
enabled  him  to  submit  the  event,  and  trust  in  God  con- 
cerning the  consequences,  while  he  was  satisfied  that  he 
obeyed  his  command.  This  enabled  him  "  against  hope, 
to  believe  in  hope,  that  he  might  become  the  Father  of 
many  nations."  It  was  by  this  faith,  that  «  Abraham 
when  he  was  tried,  offered  up  Isaac  ;  and  he  that  had 
received  the  promises  offered  up  his  only  begotten  son ; 
accounting  that  God  was  able  to  raise  him  up,  even 
from  the  dead."  His  faitli  required  nothing  more  than 
to  know  the  command  of  God,  and  by  this  all  the  plead- 
ings of  nature  and  of  reason  were  answered ;  and  for 
the  apparent  eontrariety  between  the  promise  and  the 


»*  NEW-JERSEY  PREACHER. 

command,  he  confided  in  God  to  reconcile  them,  and 
make  both  good.  And  as  at  the  first,  he  staggered  not 
at  the  promise  through  weakness  of  faith,  so  now  he 
still  accounted  him  faithful  who  had  promised,  and  trust- 
ed to  him  to  reconcile  the  hopes  which  he  had  inspired 
with  the  command  he  had  given. 

The  event  eminently  justified  this  confidence,  and  en- 
titled him,  Mho  thus  believed,  to  be  accounted  the  Fa- 
ther of  all  them  that  believe.  The  maxims  of  human 
reason  would  have  condemned  such  conduct,  as  rash  and 
unnatural.  A  self-righteous  spirit  would  call  it  impi- 
ous. And  the  affected  wisdom  and  philosophy  of  men 
would  charge  it  to  the  account  of  superstition,  and  by 
the  reproachful  epithet  of  fanatic  endeavor  to  shake  off 
the  obligations  of  duty.  But  in  all  the  scriptures,  there 
is,  I  believe,  no  one  action  of  any  man  more  frequently 
and  more  decidedly  commended  as  partaking  of  the  na- 
ture of  true  piety  and  obedience  to  God,  than  this  of 
Abraham  :  and  all  these  cavils  and  objections  can  only 
serve  to  shew  the  great  influence  of  faith  above  reason 
to  produce  holy  obedience,  and  to  support  men  in  the 
path  of  duty  before  God. 

Superstition  and  fanaticism  do  not  consist  in  implicit 
obedience  to  the  command  of  God,  where  reason  and  na- 
ture seem,  in  the  apprehensions  of  men,  not  to  counte- 
nance or  justify  it.  On  this  principle,  there  never 
would  be  any  call  or  opportunity  for  the  exercise  of 
faith  ;  and  this  first  of  christian  graces,  so  much  com- 
mended and  insisted  on  in  the  scriptures,  would  be  in 
fact,  nothing  more  than  philosophising  professors  and 
teachers  represent  it— the  mere  result  of  reasoning  and 
reflection  upon  obvious  truths,  level  with  our  own  fee- 
ble understanding,   and  according  with  our  own  prejo- 


AMZI  ARMSTRONG,  A.  M.  86 

diced  notions  and  opinions.  This  would  be  to  invert  the 
whole  order  of  gospel  doctrine,  and  to  make  the  cross  of 
Christ  of  none  effect. 

Fanaticism  consists  in  men's  substituting  their  own  or 
others'  fancies,  conceits,  or  dogmas  in  the  place  of  God's 
commands,  and  paying  a  blind  regard  and  reverence  to 
them  as  such  :  and  superstition,  in  deranging  the  order 
of  christian  truth  and  duty  ;  scrupulously  adhering  to 
some,  and  disregarding  or  despising  others.  There  can 
be  no  superstition,  or  fanaticism,  in  the  most  scrupulous 
and  implicit  adhering  to  the  word  of  God,  and  obeying 
his  commands.  It  is  but  our  reasonable  duty.  And  yet 
reason,  connected  with  our  depraved  nature,  and  guided 
by  our  limited  understanding,  would  never  prompt  us  to 
this,  in  all  cases,  or  support  us  in  it.  Therefore  it  is 
that  the  scripture  saith,  "  without  faith  it  is  impossible 
to  please  him."  This  is  the  vital  principle  of  all  holy 
obedience :  and  without  faith,  works  however  correct  in 
the  view  of  reason  and  philosophy,  and  however  painful 
or  splendid  to  the  senses  of  men,  are  dead.  Destitute  of 
that  vital  principle  in  which  the  true  spirit  and  nature 
ef  holy  obedience  consists,  they  can  be  accounted,  in  a 
righteous  judgment,  only  a  "  departing  from  the  living 
God,"  and  *<  coming  short  of  his  glory."  "  There  is 
none  righteous ;  no,  not  one ;  there  is  none  that  under- 
standeth,  there  is  none  that  seeketh  after  God.  They 
are  all  gone  out  of  the  way,  they  are  together  become 
unprofitable ;  there  is  none  that  doeth  good,  no,  not  one  : 
there  is  no  fear  of  God  before  their  eyes." 

2dly.  In  considering  the  example  before  us,  we  mav 
©bserve  also  the  inefficiency  of  the  power  of  reason  to 
strive  against  all  the  workings  of  natural  passions  and 
feelings,  in  promoting  holy  obedience. 


86  NEW-JERSEY  PREACHER. 

Had  Abraham  been  ever  so  thoroughly  persuaded  of 
his  duty  in  this  case — though  no  question  had  been  left 
unanswered  concerning  his  obligation  to  obey  the  com- 
mand of  God  ;  yet  reason  alone  could  never  have  sur- 
mounted the  difficulties  that  lay  in  the  way  of  obedience. 
We  all  know  that  reason  never  stifles  the  natural  affec- 
tions and  desires  ;  and  there  is  nothing  in  all  the  resour- 
ces of  reason  and  philosophy  to  hold  that  commanding 
station,  which  imposes  stillness  and  submission  on  the 
heart,  and  animates  duty  in  opposition  to  its  tenderest 
emotions.  The  feelings  of  parental  love  would  have 
plead  powerfully,  at  least  for  delay ;  and  instruction  and 
argument  could  never  have  strengthened  the  mind,  or 
supported  the  resolution,  in  a  purpose  of  obedience. 
Nothing  less  than  that  faith  which  rejoices  in  God's  ho- 
ly sovereignty,  and  confides  in  his  wisdom,  power,  and 
goodness,  could  overcome  these  difficulties,  and  put  that 
restraint  upon  the  natural  feelings,  which  would  leave 
the  heart  free  to  "  rejoice  that  the  Lord  reigneth," 
k(  giving  thanks  at  the  remembrance  of  his  holiness." 

And,  3dly.  If  we  could  suppose  Abraham's  reason  and 
judgment  to  have  been  Avrought  upon  by  fear,  or  by  the 
force  of  authority,  or  by  any  other  means,  to  yield  obe- 
dience to  the  divine  command  ;  yet  reason  alone  could 
never  have  engaged  the  feelings  and  affections  of  the 
heart  on  the  side  of  duty.  It  could  have  been  only  by 
their  being  extinguished  or  overawed,  that  they  would 
have  ceased  opposition  ;  and  there  Mould  have  been  no 
concurrence  of  the  heart  in  performing  the  duty.  So 
that,  in  the  manner  in  which  reason  influences  the  heart, 
it  is  insufficient  to  promote  holy  obedience  in  men. 

Faith  alone  could  reconcile  in  Abraham's  breast,  the 
feelings  of  parental  love  and  tenderness,  with  the  spirit 


AMZI  ARMSTRONG,  A-  M.  87 

of  piety  and  obedience  to  God,  and  enable  him,  with  all 
the  feelings  of  a  father,  to  fulfil  the  part  of  a  dutiful 
son  and  servant  of  the  living  God.  In  the  mingled  feel- 
ings of  tenderness  and  piety  that  wrought  in  Abraham's 
heart,  parental  love  was  not  extinguished-r-it  probably 
never  wrought  deeper ;  but  it  was  brought  to  harmonize 
with  the  spirit  of  piety  toward  God,  and  was  relieved 
and  consoled  by  confidence  in  his  power  and  goodness. 

This  is  the  genuine  influence  of  true  faith,  when  it  is 
tried.  It  brings  the  believer  sensibly  near  to  God,  and 
while  it  regards  his  will  and  his  authority,  above  every 
other  consideration,  it  also  invigorates  the  mind  to  rest 
with  confidence  in  his  love,  and  to  "  wait  for  his  sal- 
vation." 

In  ordinary  cases,  the  influence  of  faith  will  not  be  so 
conspicuous  in  the  sight  of  others,  and  they  who  specu- 
late on  the  sjibject,  will  discover  nothing,  that  may  not 
be  attributed  to  the  influence  of  reason  and  conscience. 
But  every  true  believer  knows  there  is  an  essential  dif- 
ference, between  that  conduct  which  proceeds  from  the 
convictions  of  reason  alone,  and  that  which  is  animated 
by  love  and  duty  to  God,  with  a  just  confidence  in  his 
power  and  grace,  and  guided  by  a  clear  understanding 
and  knowledge  of  his  will. 

If  christians  seldom  feel  themselves  moved  by  that 
respect  and  duty  toward  God,  which  are  the  fruits  of 
faith,  it  is  because  they  yield  themselves  to  the  influ- 
ence of  inferior  and  unworthy  principles.  And  if  they 
seldom  have  confidence  to  venture  much  in  the  service 
of  God,  it  is  because  their  faith  is  weak. 

Habits  of  pure  obedience  may  make  the  genuine  influ- 
ence of  faith  less  novel  and  surprising,  and  on  this  ac- 
count less  observable  ;  but  they  can  never  make  the  be- 


88  NEW-JERSEY  PREACHER. 

liever  insensible  of  its  refreshing  and  constraining  pow- 
er. The  love  of  God  and  the  love  of  Christ,  are  al- 
ways arguments  of  duty,  which  have  access  to  his  heart: 
and  to  be  found  waiting  on  God,  is  infinitely  better  to 
him,  than  the  utmost  coniidence  of  the  approbation  of 
reason  and  philosophy.  The  former  always  secures  to 
him  the  latter ;  but  the  approbation  of  reason  will  not 
always  satisfy  him,  that  he  is  waiting  on  God  in  that 
respect  and  duty  which  he  owes  him. 

Therefore  it  is,  that  a  christian  conscience  is  always 
better  satisfied  to  take  its  directions  immediately  from 
the  word  of  God,  than  from  the  most  laboured  systems 
of  religion  and  duty,  that  human  ingenuity  can  compile. 

Brethren,  is  this  influence  of  faith  well  known  to  us, 
and  familiar  in  our  daily  experience  ?  Are  we  partakers 
with  Abraham  in  this,  and  followers  of  his  faith  2 

It  is  the  same  faith  that  God  requires  in  all  ages  of 
them  that  would  approach,  with  acceptance,  his  altar. 
That  principle  which  could  so  direct  and  support  Abra- 
ham, and  Moses,  and  Daniel,  in  former  ages,  is  not, 
since  the  coming  of  Christ,  debased  to  a  mere  uninter- 
esting acknowledgment  of  the  truth  of  the  gospel ;  or 
chilled  into  an  inert,  mysterious,  and  uitiniluential  prin- 
ciple, that  does  not  affect  the  life  and  manners ;  nor  is 
it  changed  to  a  vain  and  presumptuous  confidence,  which 
regards  chiefly  a  supposed  security  of  God's  mercy  and 
approbation.  Wherever  christian  faith  exists  now,  it 
is  the  same  as  it  was  with  Abraham  ;  and  it  is  as  impos- 
sible to  please  God  without  it  now,  as  it  was  in  the 
days  of  Enoch.  It  was  the  same  faith  that  Christ  in- 
tended, when  he  said,  «  lie  that  believeth  and  is  baptiz- 
ed, shall  be  saved ;  and  he  that  believeth  not,  shall  be 
damned." 


SEHMOH  Y. 

ON  ATTENDING  THE  PUBLIC  WORSHIP 
OF  GOD. 

Eccles.  v.  1. 

Keep  thy  foot  when  thou  gocst  to  the  house  of  God,  and  be  more 

ready  to  hear  than  to  give  the  sacrifice  of  fools. 

BY  THE  REV.  JAMES  RICHARDS,  A.  M. 

Pastor  of  the  first  Presbyterian  Congregation  of  Newark. 


Vol.  i. 


NEW-JERSEY   PREACHED. 


SERMON  V. 

Eccles.  v.  1. — Keep  thy  foot  when  thou  goest  to  the  house  of  God,  and  be 
more  ready  to  hear  than  to  give  the  sacrifice  of  fools. 

JlT  is  our  privilege,  brethren,  to  live  near  the  house  of 
God,  and  often  to  meet  within  its  sacred  walls.  We 
have  no  such  lengths  to  go  as  had  the  ancient  church  of 
Israel.  The  tabernacles  of  God  are  in  the  midst  of  us, 
and  their  doors,  from  sabbath  to  sabbath,  are  opened 
for  our  reception.  Here  we  are  permitted  to  send  up 
our  prayers  and  thanksgivings  to  God,  while  his  ser- 
vants address  us  in  his  name. 

With  these  advantages,  should  we  not  grow  in  grace, 
and  daily  ripen  for  that  exalted  service  which  is  rendered 
by  saints  and  angels  in  the  higher  courts  ?  But  how  is 
the  fact  ?  Do  not  many  of  the  Lord's  people  cry  out, 
"  O  my  leanness,  and  barrenness  !  How  far  am  I  from 
God,  and  from  the  happiness  of  those  who  come  near 
to  him !"  Do  not  others  from  month  to  month  and  year 
to  year,  visit  this  sacred  place,  without  sustaining  any 
important  change  in  their  disposition  or  habits  ?  I  fear 
the  salutary  caution  in  the  text  is  too  often  overlooked. 
"  Keep  thy  foot  when  thou  goest  to  the  house  of  God, 
and  be  more  ready  to  bear  than  to  give  the  sacrifice  of 
fools." 

That  our  future  attendance  upon  God's  house*  may 
be  more  profitable  than  the  past  I  propose  in  the  first 


055  NEW-JERSEY  PREACHER. 

place  to  consider  the  import  of  this  command,  and  sec- 
ondly to  urge  a  serious  regard  to  it. 

I.  The  command  before  us  is,  "  Keep  thy  foot  when 
thou  goest  to  the  house  of  God,  and  be  more  ready  to 
hear  than  to  give  the  sacrifice  of  fools." 

The  first  part  of  this  precept  is  a  solemn  caution 
against  those  imperfections,  which  are  wont  to  attend 
our  public  devotions.  «  Keep  thy  foot  when  thou  goest 
to  the  house  of  God." — Do  not  step  heedlessly ;  but 
consider  well  thy  path.  Remember,  it  is  to  the  house  of 
God  that  thou  art  going— to  sacrifice  to  him,  who  is 
acquainted  with  all  thy  ways,  and  whose  glory  demands 
the  entire,  the  unequivocal  homage  of  thy  heart.  Ap- 
prised of  the  temptations  which  lie  in  wait  for  thee, 
exercise  a  watchful  and  jealous  care  over  thy  thoughts — 
over  thy  words  and  actions.  Avoid  whatever  may  be 
offensive  to  God  or  injurious  to  thyself,  or  to  thy  fellow- 
worshippers. 

This,  in  few  words,  is  what  is  meant  by  keeping  our 
foot  when  we  go  to  the  house  of  God.  But  the  duty  de- 
serves a  more  particular  consideration.  There  are  va- 
rious things,  concerning  which  the  most  jealous  cau- 
tion should  be  exercised,  if  we  would  enter  into  the  spirit 
of  this  precept. 

1.  We  should  beware,  in  the  first  place,  of  entering 
upon  the  duties  of  the  sanctuary,  in  a  thoughtless  man- 
ner, without  preparation  and  without  object. 

Many  hurry  to  the  house  of  God  when  the  appointed 
hour  of  public  service  arrives,  without  considering  with 
themselves  what  object  they  have  in  view.  They  ge 
because  others  go,  or  because  they  themselves  have  of- 
ten been ;  they  consider  not,  the  duties  to  be  performed 


JAMES  RICHARDS,  A.  M.  93 

in  the  house  of  God,  nor  the  deep  and  solemn  interest 
which  they  have  in  those  duties. 

Others  possessed  of  more  principle,  attend  the  service 
of  the  sanctuary  from  a  conviction  of  duty — but  still 
they  attend  without  preparation.  They  stop  not  to  reflect, 
whose  altars  they  approach,  what  sacrifices  are  requir- 
ed— whether  these  sacrifices  are  offered  with  clean  or 
with  unclean  hands.  They  rush  into  God's  presence  as 
the  horse  rusheth  to  the  battle,  without  that  awe  upon 
their  spirits  which  is  indispensable  to  sincere  and  accep- 
table worshippers. 

We  should  beware  of  such  thoughtlessness  and  irre- 
verence when  we  come  into  the  house  of  God.  We 
should  contemplate  beforehand  the  solemn  duties  to  be 
performed,  and  earnestly  implore  the  gracious  influences 
of  the  Divine  Spirit.  We  should  say  with  the  pious  Da- 
vid,  «  O  send  out  thy  light  and  thy  truth  ;  let  them  lead 
me,  let  them  bring  me  unto  thy  holy  hill  and  to  thy  ta- 
bernacles, then  will  I  go  unto  the  altar  of  God,  unto  God, 
my  exceeding  joy." 

2.  But  secondly,  if  we  should  beware  of  coming  to 
the  house  of  God  in  a  careless  manner,  and  without 
any  specific  object,  we  ought  to  be  no  less  solicitous  to 
avoid  coming  with  improper  motives. 

We  ought  never  to  enter  the  house  of  God  simply 
for  the  purpose  of  passing  away  an  idle  hour  ;  we  ought 
never  to  enter  it,  merely  with  a  view  to  entertainment, 
as  men  enter  the  theatre  or  the  ball-room.  Nor  should 
we  come  hither  with  the  empty  design  of  seeing  and 
being  seen ;  and  still  less  with  the  design  of  making  ar- 
rangements for  business  or  pleasure  for  the  remainder 
of  the  week.  Far  nobler  objects  should  possess  our 
hearts  in  such  a  place.     We  should  come  to  worship  the 


g*  JKEW-JERSEY  PREACHER. 

King  Eternal  ;  to  pay  him  homage  as  our  Creator  and 
Lord.  We  should  come  to  hear  what  God  will  say  to  us, 
by  his  messengers  or  by  his  Spirit  ,•  to  learn  more  of  his 
character  and  our  duty — to  have  our  hearts  inflamed 
with  love  to  him  and  to  one  another.  We  should  come 
to  prepare  for  death  and  eternity : — to  get  our  minds 
abstracted  from  the  world — our  thoughts,  our  desires, 
our  hopes  supremely  placed  on  heaven. 

3.  To  keep  our  foot,  when  we  go  to  the  house  of  God, 
we  must  not  only  attend  to  the  motives  which  carry  us 
there,  but  to  the  whole  of  our  deportment  while  we  are 
before  the  Lord. 

Our  external  behaviour  must  be  such  as  becomes  the 
worshippers  of  Jehovah.  Not  light  and  frivolous,  as 
though  we  had  no  reverence  for  God :  not  morose  and 
gloomy,  as  though  he  delighted  in  austere  and  cruel  rites ; 
but  solemn  and  serene  as  those  who  worship  a  being  of 
infinite  perfection,  and  who  ardently  desire  to  secure  his 
friendship.  Our  eye  must  not  wander  over  the  assem- 
bly of  our  fellow-worshippers,  as  if  our  chief  business 
was  to  observe  their  dress  and  demeanour  ;  nor  must  we 
recline  in  the  posture  of  indolence,  as  though  we  took  no 
interest  in  the  duties  of  God's  appointment,  and  were 
only  anxious  for  the  tedious  service  to  close.  The 
whole  of  our  external  conduct  should  be  marked 
with  gravity  and  devotion  ;  for  God  is  to  be  worshipped 
with  our  bodies  as  well  as  with  our  spirits. 

A  far  more  important  article  is,  that  our  inward 
man  should  be  duly  regulated.  The  thoughts  and  feel- 
ings of  our  hearts  should  be  such  as  an  holy  and  om- 
niscient God  will  approve. 


JAMES  RICHARDS,  A.  M.  95 

It  is  the  heart  at  which  God  chiefly  looks  in  our  de- 
motions. Should  we  bow  before  him  with  the  apparent 
reverenee  of  adoring  seraphim,  it  would  be  vain,  unless 
our  hearts  were  right.  God  cannot  be  deceived  and  he 
will  not  be  mocked.  All  vain  and  unseasonable  thoughts 
should  be  carefully  avoided  when  we  come  into  the  sanc- 
tuary, and  our  minds  exclusively  fixed  on  the  great  du- 
ties before  us. 

This  is  often  a  work  of  difficulty.  Our  hearts  are 
naturally  unstable  as  water,  continually  changing  the 
objects  of  their  attention — wandering  like  the  fool's  eyes 
in  the  entls  of  the  earth,  instead  of  being  swallowed  up 
in  the  service  of  God.  We  had  need  to  bring  a  solemn 
and  prayerful  spirit  to  the  place  of  our  devotions,  if  we 
would  counteract  the  temptation  which  springs  from 
this  quarter.  We  must  verily  believe  that  there  is  a 
God — that  this  is  the  house  of  God — that  these  are  his 
worshippers — and  this  his  service,  a  service  in  which  we 
are  deeply  and  eternally  interested,  before  we  can  say 
with  the  Psalmist,  "  my  heart  is  fixed,  O  God,  my  heart 
is  fixed  :  I  will  sing  and  give  praise.  Awake  up  my 
glory." 

II.  It  is  not  enough,  however,  that  we  keep  our  foot 
when  we  go  to  the  house  of  God  ;  the  second  part  of  the 
precept  before  us  is  "  that  we  must  be  more  ready  to 
hear,  than  to  give  the  sacrifice  of  fools :"  we  must  in- 
dulge a  spirit  of  solemn  and  devout  enquiry ;  we  must  feel 
a  disposition  to  know  and  practise  the  will  of  God. 

As  this  part  of  the  exhortation  relates  to  a  specific 
and  important  duty,  too  often  performed  in  a  very  un- 
profitable manner,  I  must  beg  you  to  give  it  a  serious 
and  attentive  consideration. 


90  tfEW-JERSEY  PREACHEll 

"Be  more  ready  to  hear,"  says  thevoice  of  inspiration, 
••"  than  to  give  the  sacrifice  of  fools  ;"  as  though  we 
were  in  danger  of  aeting  the  part  of  fools  in  the  house  of 
God,  instead  of  humbly  and  earnestly  listening  to  his 
voice.  There  are  occasions,  brethren,  when  God's  visi- 
ble worshippers  do  this  ;  when  they  are  nothing  the 
better  for  their  attendance  upon  the  services  of  the 
sanctuary ;  but  the  worse,  when  instead  of  being  brought 
near  to  God,  in  the  prayers  which  are  offered,  or  in  the 
truths  which  are  set  before  them,  they  go  away  with 
their  thoughts  dissipated  and  their  hearts  hardened. 
They  have  seen  nothing  of  God  j  nothing  of  themselves. 
No  good  purpose  has  been  formed  ;  no  grace  awakened  ; 
no  virtue  strengthened  •  no  sinful  passion  mortified.  To 
avoid  this  unprofitable  attendance  upon  the  house  .of 
God,  the  wise  man  exhorts  "  to  be  more  ready  to  hear, 
than  to  give  the  sacrifice  of  fools."  But  how  ought  we 
to  hear  to  come  up  to  the  spirit  of  this  precept? 

1.  We  ought  to  hear  in  the  first  place  with  attention 
in  opposition  to  a  careless  or  distracted  frame  of  mind. 
It  betrays  a  stupidity  or  levity  unworthy  of  rational 
creatures  not  to  be  seriously  attentive  to  what  is  uttered 
in  God's  name  ;  besides  of  what  consequence  will  it  be, 
that  we  are  addressed  on  subjects  deeply  interesting  to 
our  immortal  being,  if  our  minds  are  occupied  with  oth- 
er things.  Can  we  be  intrusted  or  edified,  if  instead  of 
attending  to  the  several  parts  of  the  discourse,  our  ima- 
ginations are  wandering  over  our  farms—- transacting  the 
business  of  our  families,  or  secretly  taken  up  with  the 
advantages  or  disadvantages  of  a  bargain  ? 

In  hearing  the  word  of  God  attentively  however,  it  is 
important  to  remark,  that  our  attention  should  be  direct- 


JAMES  RICHARDS,  A.  M.  9f 

ed  more  to  the  truth  itself,  than  to  the  manner  in  which 
it  is  communicated. 

It  is  the  truth  which  instructs  and  edifies.  "  Sanctify 
thein  through  thy  truth,"  said  our  Lord  in  his  prayer 
for  his  disciples,  "  thy  word  is  truth."  It  is  by  mani- 
festation of  the  truth  to  every  man's  conscience  in  the 
sight  of  God,  that  the  great  end  of  hearing  the  gospel  is 
attained.  Believers  therefore  are  considered  not  only 
as  having  purified  their  souls  by  obeying  the  truth  ;  but 
as  persons  who  are  begotten  by  the  word  of  truth,  and 
born  again,  not  of  corruptible  but  of  incorruptible  seed, 
by  the  word  of  God  which  liveth  and  abideth  forever. 

Whatever  has  not  truth  for  its  basis,  however  it  may 
gratify  our  taste  or  delight  our  imaginations,  is  like  a 
gilded  cloud,  which  presently  disappears  and  leaves  no 
trace  of  its  form  or  beauty  behind.  We  want  some- 
thing to  fix  our  principles  and  to  operate  as  a  constant 
and  powerful  spring  to  our  actions.  Nothing  but  the 
truths  of  God's  word  carried  home  to  our  hearts  will 
do  this.  To  these  then  should  our  attention  be  chiefly 
directed,  when  the  servants  of  the  Lord  address  us  in  his 
name. 

2d.  Again,  if  we  would  be  more  ready  to  hear  than  to 
offer  the  sacrifice  of  fools,  Ave  must  hear  the  word  with 
reverence;  we  must  hear  it  as  the  word  of  God,  not  as 
the  word  of  man. 

Instead  of  considering  the  preacher  as  coming  to  play 
a  part  before  us  for  an  hour,  while  we  have  nothing  to 
do  but  to  judge  of  the  success  with  which  that  part  is 
played,  we  must  consider  him  as  an  ambassador  of  the 
Lord  of  Hosts,  charged  with  a  solemn  message  to  our 
souls.  We  must  consider  him  as  coming  in  God's  name 
and  in  effect  speaking  the  words  of  God.     As  far  as  he 

Vol.  i.  N 


98  NEW-JERSEY  PREACHER. 

speaks  according  to  the  sacred  oracles,  this  is  the  fact, 
and  it  is  a  fact  which  we  should  distinctly  recognize. 

Too  often  God  is  overlooked  in  the  administration  of 
the  word.  What  is  heard  is  not  regarded  as  the  au- 
thoritative voice  of  Jehovah,  though  it  be  uttered  in 
language  which  he  himself  has  dictated,  hut  as  the  sim- 
ple, unauthorised  effort  of  human  talents  and  skill.  This 
is  one  reason  that  the  word  of  the  Lord  takes  so  little 
effect — that  it  so  seldom  comes  to  men  in  demonstration 
of  the  Spirit  and  of  power.  Confining  their  attention  to 
the  mere  instrument,  they  lose  sight  of  their  relation  to 
God,  and  of  those  tremendous  sanctions  of  divine  au- 
thority, which  make  the  words  of  truth  enter  into  the 
soul. 

It  is  one  thing  to  be  interested  or  even  fascinated  with 
the  powers  of  the  speaker,  and  another  to  be  edified. 
We  may  go  from  the  house  of  God,  admiring  and  prais- 
ing the  gifts  of  those  who  address  us  in  his  name,  while 
the  Lord  hath  sent  leanness  into  our  souls.  Then  only 
shall  we  profit  by  the  labours  of  his  servants,  when  his 
voice  is  heard  in  their  voice,  when  we  reverence  their 
message  as  the  message  of  the  Lord  of  Hosts  and  honour 
them  chiefly  for  their  master's  sake. 

I  speak  the  more  freely  on  this  subject,  because  it  is 
evidently  a  fault  among  the  hearers  of  the  gospel  of  the 
present  time,  that  the  preaching  of  the  word  is  consid- 
ered rather  as  a  matter  of  entertainment,  than  as  a  so- 
lemn institution  of  heaven  designed  for  their  salvation. 
I  tremble  to  think  how  this  must  appear  in  the  eyes  of 
the  great  God  who  is  jealous  for  the  honour  of  his  in- 
stitutions, and  who  will  not  suffer  them  to  be  perverted 
or  contemned  with  impunity. 


JAMES  RICHARDS,  A.  M.  99 

3d.  I  hasten  to  observe,  in  the  third  place,  that  if  we 
hear  the  word  of  God  as  we  ought  to  do,  we  shall  hear 
it  with  an  humble  and  teachable  disposition,  in  opposi- 
tion to  a  proud  and  captious  spirit. 

Tiiis  our  Lord  pressed  upon  his  disciples,  when  he 
said,  «  Whosoever  shall  not  receive  the  kingdom  of  God 
as  a  little  child,  shall  in  no  case  enter  therein."  And 
the  apostle  Peter  urges  the  same  thing  upon  believers, 
when  he  exhorts  them  '«  to  receive  with  meekness  the 
ingrafted  word  of  truth,  which  is  able  to  save  their 
souls."  It  is  the  meek  whom  God  hath  promised  to 
guide  in  judgment ;  the  meek  whom  he  will  teach  his 
way. 

They  who  preach  the  gospel  are  required  to  do  it  with 
a  spirit  of  meekness  ;  and  they  who  hear  must  have  the 
same  spirit.  There  cannot  be  a  readiness  to  hear, 
where  there  is  not  a  humble  and  child-like  temper. 
There  may  be  a  disposition  to  enquire,  or  rather  to  spe- 
culate and  build  systems  of  our  own  ;  but  there  can  be 
no  disposition  to  receive  the  distinguishing  and  humbling 
truths  of  the  gospel,  till  we  are  in  some  measure  humb- 
led ourselves.  Our  pride  must  be  laid  in  the  dust  be- 
fore we  shall  be  willing  to  take  our  own  character,  or 
the  character  of  God,  as  it  is  given  in  his  word.  Then 
only  shall  we  be  willing  to  hear  and  learn  of  the  Father, 
when  we  are  willing  to  place  God  on  the  throne,  and 
ourselves  at  his  fuot- stool.  Mary,  at  the  feet  of  Jesus, 
listening  with  joy  to  the  gracious  words  which  fell  from 
his  lips,  is  an  example  of  that  humble  and  teachable 
spirit,  which  ought  to  inspire  our  bosoms  when  we  at- 
tend upon  the  institutions  of  the  sanctuary. 

4th.  To  this  we  add,  as  an  important  article,  that  we 
should  hear  the  word  of  God  with  close  and  pointed  ap- 
plication to  ourselves. 


100.  NEW-JERSEY  PREACHER. 

Many  a  judicious  sermon  has  been  lost,  for  want  of 
being-  personally  applied  by  the  hearers.  What  does  it 
avail  that  the  character  of  individuals  is  drawn  Mith 
strength  and  exactness ;  that  their  sins  and  dangers  are 
pointed  out  with  a  bold  and  faithful  hand,  if  they  never 
bring  the  subject  home  to  their  own  hearts  ;  if  after  be- 
ing told  every  thing,  but  «  thou  art  the  man,"  they  are 
looking  on  the  right  hand  or  on  the  left  to  find  the  per- 
son to  whom  the  observation  or  remark  applies  ?  Alas, 
brethren,  what  is  more  deceitful  than  the  human  heart ; 
and  where  does  its  deccitfulncss  more  manifestly  appear, 
than  in  the  artifices  employed  to  hide  from  its  own  view 
the  unsightly  image  of  itself,  frequently  and  faithfully 
presented  in  the  glass  of  God's  word.  How  ardently 
should  we  pray,  "  Search  me,  O  God,  and  know  me,  try 
my  reins  and  my  heart.  Let  the  light  of  divine  truth 
penetrate  my  bosom.  Let  thy  word,  quick  and  powerful, 
and  sharper  than  a  two-edged  sword,  pierce  to  the  di- 
viding asunder  of  soul  and  spirit,  and  become  a  discerner 
of  the  thoughts  and  intents  of  the  heart." 

We  should  make  this  prayer,  brethren,  because  it  is 
from  God  only  that  a  serious,  self-applying  spirit  can  be 
obtained.  It  is  his  eternal  power  alone  which  can  make 
his  word  sink  down  into  our  hearts  and  take  effectual 
root  there. 

5th.  We  shall  give  the  sacrifice  of  fools,  unless  we 
hear  the  word  of  God  with  a  believing  and  obedient 
mind. 

Founded  on  the  veracity  of  God,  it  demands  the  full 
and  unwavering  assent  of  our  hearts.  Containing  a  glo- 
rious system  of  truth  and  duty,  it  ought  to  be  affection- 
ately received  and  obeyed.  To  obey  is  better  than  sacri- 
fice, and  to  hearken  than  the  fat  of  rams :    and  it  is 


JAMES  RICHARDS,  A.  M.  101 

chiefly  for  the  purpose  of  bringing  our  hearts  to  the  obe- 
dience of  the  truth,  that  the  truth  is  proclaimed  in  our 
ears.  This  is  constantly  held  up  as  one  great  end  of  all 
the  instructions,  warnings  and  reproofs  of  the  scrip- 
tures ;  and  the  very  perfection  of  scripture  itself,  is  re- 
presented by  its  being  "  profitable  for  doctrine,  for  re- 
proof, for  correction,  for  instruction  in  righteousness, 
that  the  man  of  God  may  be  thoroughly  furnished  unto 
all  good  works." 

We  cannot  be  said  to  hear  the  word  of  God  in  the 
highest  and  best  sense,  unless  we  obey  it :  for  in  the 
language  of  scripture  it  is  often  one  and  the  same  thing. 

Thus  we  read,  «  Hear,  O  my  people  and  I  will  testify 
unto  thee.  O  Israel,  if  thou  wilt  hearken  unto  me,  there 
shall  no  strange  god  be  within  thee,  neither  shalt  thou 
worship  any  strange  god.  But  my  people  would  not 
hearken  to  my  voice  and  Israel  would  none  of  me  ;"  i.  e. 
they  would  not  obey.  "  Put  your  burnt  offerings  unto 
your  sacrifices,  saith  the  Lord  of  Hosts,  and  eat  flesh. 
For  I  spake  not  unto  your  fathers,  nor  commanded  them 
in  the  day  that  I  brought  them  out  of  the  land  of  Egypt, 
concerning  burnt-offerings  and  sacrifices.  But  this  thing 
commanded  I  them,  saying,  obey  my  voice ;  but  they 
hearkened  not  nor  inclined  their  ear.  They  did  not 
obey  ;  but  walked  in  their  own  counsels,  and  went  back- 
ward and  not  forward." 

These  scriptures  while  they  teach  us,  that  to  hear  and 
obey  are  often  one  and  the  same  thing,  suggest  to  us  al- 
so the  immense  importance  of  obedienee.  They  teach 
us  that  all  our  sacrifices  and  oblations  will  be  vain  with- 
out this  ;  that  neither  hearing  nor  praying  will  avail  us 
any  thing,  unless  they  proceed  from  a  spirit  of  sincere 
obedience  to  the  divine  will. 


102  NEW-JERSEY  PREACHER. 

I  close  this  discourse,  brethren,  by  urging  a  serious  at- 
tention to  the  subject  now  laid  before  you. 

'*  Keep  thy  foot  when  thou  goest  to  the  house  of  God, 
and  be  more  ready  to  hear  than  to  give  the  sacrifice  of 
fools,"  is  the  voice  of  Jehovah  himself,  directing  his  wois 
shippers.  Shall  we  regard  it  as  such  ?  Shall  we  set  a 
double  watch  over  our  hearts  and  over  our  whole  con- 
duct when  we  come  into  the  house  of  God  ?  Yes ;  let  us 
say,  "  God  is  to  be  feared  in  the  assembly  of  his  saints, 
and  to  be  had  in  reverence  of  all  them  that  are  round 
about  him."  While  we  would  not  be  hasty  to  utter  any 
thing  in  his  presence,  let  us  not  triiie  with  any  thing  ut- 
tered in  his  name.  God  is  in  heaven  and  we  upon  earth  : 
let  us  hear  him  with  submission  ;  let  us  adore  him  with 
reverence  ;  let  all  our  services  be  begun,  continued  and 
ended  in  him. 

"We  urge  this  not  only  because  it  is  God's  command, 
but  because  it  is  in  itself  reasonable.  Such  a  service  is 
due  to  the  great  God,  who  gave  us  our  being  and  all 
our  powers.  Any  thing  short  of  this,  is  a  reproach  to 
his  character,  and  infinitely  unworthy  of  the  relations 
we  bear  to  him.  The  worship  of  his  people  on  earth 
should  bear  a  resemblance  to  that  which  is  paid  him  in 
heaven. 

It  should  be  a  joyful  anticipation  of  that  exalted  ser- 
vice, in  which  our  enlarged  and  sanctified  powers  shall  be 
employed  through  the  ages  of  eternity.  O  !  what 
preaching,  what  hearing,  what  praying,  should  we  have, 
could  our  eyes  be  fixed  on  the  temple  above,  and  our  de- 
votions kindled  from  the  fire  of  those  altars  which  burn 
with  increasing  brightness  before  the  throne  of  God  for- 
ever ! 


JAMB9  RICHARDS,  A.  M.  103 

But  I  ask,  what  will  it  profit  us,  to  appear  in  th$ 
house  of  God,  and  attend  upon  its  services,  unless  we  do 
it  in  the  manner  which  God  has  prescribed  ?  Shall  we 
enjoy  the  Lord  in  his  ordinances  ?  Shall  we  find  his  tem- 
ple a  Bethel  ?  Shall  we  be  made  to  say,  with  Jacob, 
"  surely  this  is  none  other  than  the  house  of  God,  and 
the  very  gate  of  heaven  ?"  No !  all  will  be  darkness  and 
insensibility  ;  the  light  of  divine  truth  will  not  shine  in- 
to our  hearts.  We  shall  not  be  humbled  for  our  sins, 
nor  consoled  with  the  hopes  of  pardon — we  shall  not  be 
animated  to  run  in  the  way  of  God's  commandments,  nor 
made  meet  for  the  service  and  bliss  of  the  heavenly 
world.  Unless  we  keep  our  foot  when  we  go  to  the 
house  of  God,  our  services,  instead  of  preparing  us  for 
the  upper  sanctuary,  may  set  us  farther  and  farther  from 
God's  kingdom.  Privileges  abused,  while  they  harden 
the  heart  and  blind  the  mind,  often  provoke  God  to  give 
men  up  as  incorrigible  and  to  leave  them  to  remediless 
destruction.  If  we  are  not  brought  to  wait  upon  God, 
in  this  world,  in  the  spirit  of  true  worshippers,  we  shall 
never  be  admitted  into  his  presence  in  the  world  of  glo- 
ry. All  the  advantages  we  have  enjoyed  on  earth  will 
augment  our  guilt  and  aggravate  our  doom.  The  ser- 
mons we  have  heard,  and  the  prayers  and  thanksgivings 
in  which  we  have  joined,  will  be  remembered  only  to 
sting  with  keener  anguish  and  to  overwhelm  with  deep- 
er despair.  Every  man  who  shall  not  learn  to  keep  his 
foot  when  he  goes  to  the  house  of  God,  will  eventually 
curse  the  place  of  his  birth — he  will  wish  that  he  had 
been  born  among  the  savage  tribes  of  the  wilderness — 
where  no  temple  of  God  is  to  be  seen — no  voice  of  mer- 
cy to  be  heard,  rather  than  at  the  doors  of  the  sanctua- 
ry, where,  from  his  infancy,  the  public  worship  of  God 


104  NEW-JERSEY  PREACHER. 

has  been  celebrated  and  the  oracles  of  divine  truth  ex- 
plained. 

May  God  pour  his  spirit  upon  us,  and  prepare  us  for 
his  service  in  his  earthly  courts.  In  due  time,  may  he 
call  us  to  the  general  assembly  and  church  of  the  first 
born,  to  worship  in  that  glorious  temple,  where  his  face 
shall  shine  with  unclouded  beams  forever. — AMEN. 


SERMON  VI. 

THE   SINNER  BLINDED  TO  TRUTH,  AND 

HARDENED  AGAINST  CONVICTION, 

BY  HIS  OWN  SINS,  AND   THE 

RIGHTEOUS  JUDGMENT 

OF  GOD. 

John  xii.  39,  40. 
Therefore  they  could  not  believe,  because  thatEsaias  said  again,  he  hath  blinds 
ed  their  eyes,  and  hardened  their  heart ;  that  they  should  not  see  with  their 
eyes,  and  understand  with  their  heart,  and  be  converted,  and  I  should  heal 
them. 

BY  SAMUEL  S.  SMITH,  D.D.  L.L.D. 


VOX.  I.  O 


NEW-JERSEY   PREACHER. 


SERMON  VI. 

John  xii.  39,  40. — Therefore  they  could  not  believe,  because  that  Esaias  said 
again,  he  hath  blinded  their  eyes,  and  hardened  their  heart ;  that  they  should 
not  see  with  their  eyes,  and  understand  with  their  heart,  and  be  converted, 
and  I  should  heal  them. 

JL  HAT  no  being  can  exist  but  by  the  wisdom  and  power 
of  God,  and  that  no  event  takes  place  in  the  infinite  or- 
der of  divine  providence,  and  the  state  of  angels  or  of 
men,  but  in  consequence  of  the  physical  or  moral  laws 
which  he  has  established  in  the  universe,  are  principles 
as  certain  as  his  own  existence.  On  the  other  hand, 
that  man  is  endued  with  entire  liberty  of  moral  action, 
whence  arises  his  accountability  to  the  Supreme  Judge 
of  Heaven  and  of  earth,  is  among  the  first  dictates  of 
reason,  and  possesses  the  irresistible  evidence  of  our  own 
consciousness,  than  which  no  stronger  exists  for  the  first 
truths  in  science.  In  perfect  consistency  with  these 
principles,  we  learn  both  from  experience  and  the  word 
of  God,  that,  when  men  abuse  their  liberty,  and  pervert 
the  faculties  of  their  nature  to  the  unrestrained  indul- 
gence of  sinful  desire,  their  perceptions  of  sin  and  duty, 
and  in  general,  all  their  moral  feelings  become  blunted, 
in  proportion  as  they  advance  in  this  unhappy  course ; 
their  hearts  are  hardened  against  the  impressions  of  di- 
vine truth,  and  their  unholy  inclinations  increase  in 
strength,  till  at  length,  it  becomes  impossible  to  resist 
their  force.     In  this  state  of  the  mind  and  affections,  all 


108  NEW-JERSEY  PREACHER. 

the  principles  and  tendencies  of  human  nature,  and  even 
all  the  circumstances  in  providence,  with  which  men  are 
surrounded,  concur  to  weaken  on  the  heart  the  motives 
of  religion,  and  to  augment  the  strength  of  its  corrup- 
tions. Abundance  or  poverty,  society  or  solitude,  equal- 
ly become  snares  to  the  soul ;  ignorance  encourages  sin  j 
the  light  of  divine  truth  irritates  the  passions  or  hard- 
ens the  conscience,  and  even  reason  offers  its  aid,  and 
employs  its  perverted  powers  to  justify  every  vicious 
tendency  of  the  heart.  Such  is  the  natural  course  of 
that  order  which  God  has  established  in  the  moral 
world,  that  men,  by  persisting  in  an  evil  course,  arrive, 
at  length,  at  an  unhappy  necessity  of  sinning.  It  is  the 
consequence,  indeed,  of  their  own  wilful  abuse  of  the  di- 
vine mercies ;  but  being  also  the  natural  consequence  of 
the  laws  which  God  has  established  for  the  operations  of 
his  providence,  and  the  moral  government  of  i\\e  uni- 
verse, the  effects  proceeding  from  it  are  often  said,  in  the 
holy  scriptures,  to  be  the  work  of  God  ;  because  he  has 
so  laid  the  order  of  things,  that  sinful  men,  acting  free- 
ly from  their  own  impulses  and  unrestrained  by  his 
grace,  shall  bring  upon  themselves,  as  a  just  punishment 
of  their  folly,  that  blindness  of  mind  and  hardness  of 
heart  which  are  the  surest  presages,  and  deepest  aggra- 
vations of  the  final  perdition  of  sinners. 

These  preliminary  observations  may  assist  us  in  form- 
ing just  views  of  that  incorrigible  state  of  depravity  int» 
which  the  Jewish  nation  were  sunk  in  the  age  of  the 
prophet,  and  which  was  again  their  reproach  and  their 
condemnation  at  the  time  of  our  blessed  Saviour's  ap- 
pearance upon  earth.  They  may  serve  also  to  rescue 
from  misconstruction,  and  from  the  impious  objections 
often  raised  against  the  language  of  the  sacred  scrip- 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  109 

tures,  as  if  they  represented  God,  most  holy,  as  infusing 
some  positive  degree  of  guilt,  or  obduracy  into  the  heart 
of  the  sinner,  or  condemning  him  for  an  impotence 
to  fulfil  his  duty,  imposed  upon  him  by  the  divine  decree 
itself.* 

This  is  a  subject  on  which  many  speculative  questions 
have  been  raised,  which  far  transcend  the  powers  of  the 
human  mind  to  resolve*  and  many  uncharitable  contro- 
versies excited  to  the  great  reproach  of  religion.  The 
simplicity  of  the  gospel  has  been  marred,  and  the  zeal 
of  christians  too  often  withdrawn  from  those  plain  and 
practical  doctrines  which  sanctify  the  heart,  to  be  wast- 
ed in  speculations  which  have  created  divisions,  and  em* 
bittered  contentions  in  the  church,  just  in  proportion  as 
the  subjects  of  them  have  not  been  understood,  and  indeed 
have  been  above  the  reach  of  the  human  understanding. 
This  only  we  know  from  the  explicit  declarations  of  the 
word  of  God,  confirmed  by  universal  experience,  that 
light,  that  privileges,  that  mercies,  and  even  corrections 
sent,  in  the  course  of  divine  providence,  for  the  instruc- 
tion and  reformation  of  mankind,  if  they  do  not  soften 
and  bring  to  repentance,  if  they  do  not  produce  the 
sanctification  of  the  heart,  commonly  render  it  more  cal- 
lous to  the  impressions,  more  blind  to  the  beauties  of 
divine  truth.  And  God  has  so  formed,  and  so  governs 
the  universal  system  of  things,  both  in  the  moral  and 
natural  world,  that  the  wicked,  following  only  the  coun- 

*  This  error  is  sometimes  encouraged  in  ignorant  minds  by  some  inadver- 
tencies in  language  which  our  venerable  translators  of  the  sacred  scriptures 
have,  in  a  few  instances,  permitted  to  escape  them.  One  example  of  which 
•ccurs  in  our  text.  They  could  not  believe,  it  is  said,  because  that  Esaias 
said,  he  hath  blinded  tfieir  eyes,  &c.  Whereas  the  expression  contains  only 
an  allusion  to  the  prophet's  words,  and  ought  to  be  rendered  according  to 
Tvhat  Esaias  hath  said. 


110  NEW-JERSEY  PREACHER. 

sels  of  their  own  hearts,  shall  inevitably  deceive  and 
destroy  themselves  ;  some  at  an  earlier,  others  at  a  later 
period,  according  to  the  natural  tendencies  of  their 
minds,  combined  with  the  circumstances  in  which  his 
sovereign  and  holy  providence  has  placed  them.  And 
although  it  is  true,  as  a  general  principle,  that  the  pre- 
sent life  is  a  state  of  trial,  in  which  mankind  are  on  their 
probation  for  a  future,  and  immortal  existence  ;  it  is  no 
less  true  that  men  may  so  hasten  to  fill  up  the  measure 
of  their  iniquities  as  to  be  ripe  for  destruction  before  the 
uatural  course  of  life  is  run.  And  although  the  period 
of  their  mortal  existence  may  be  prolonged,  and  they 
may  be  spared  in  the  midst  of  means  and  ordinances, 
they  seem  to  be  spared  only  in  judgment.  Ordinances 
and  means  become  fruitless  ;  or,  their  only  and  terrible 
fruit  is  to  aggravate  the  guilt  of  those  who  have  so  long 
misimproved  and  abused  them.  This  is  that  awful  con- 
dition of  the  bold,  secure,  and  impenitent  sinner,  which 
has  been  denominated  by  practical  writers,  judicial  blind- 
ness and  hardness  of  heart. 

As  it  is  a  doctrine  which  ought  to  affect,  with  deep  and 
solemn  concern,  every  hearer  of  the  gospel  who  has  long 
lived  barren  and  unfruitful  under  the  means  of  grace — 
as  it  ought  to  inspire  with  a  holy  fear  over  themselves 
those  who  have  hitherto  misimproved  the  precious  means 
which  God  has  given  them  to  attain  everlasting  life, 
let  me  solicit  your  attention  for  a  few  moments,  while 
I  endeavour, 

I.  In  the  first  place,  briefly  to  explain  the  nature,  and 
the  evidences  of  this  unhappy  state  of  the  soul ;  togeth- 
er with  the  proofs  that  the  scriptures  afford  us  of  the 
existence  of  such  a  state  in  the  present  life. 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  Ill 

II.  And,  secondly,  to  point  out  some  of  those  classes 
of  sins  which  we  have  reason,  from  the  express  declara- 
tions of  the  holy  scriptures,  or  the  experience  of  the 
church,  to  consider  and  fear  as  principally  conducing  to 
this  deplorable  end. 

1st.  In  the  first  place,  I  shall  endeavour  to  explain 
the  import  of  the  proposition  contained  in  the  text ;  or  to 
shew  the  nature  of  that  blindness  of  mind,  and  hardness 
of  heart  which  to  some  daring  and  habitual  sinners  have 
made  their  return  to  God  by  repentance,  in  a  great  meas- 
ure, if  not  absolutely  impossible,  and  is,  at  length  in  the 
righteous  and  holy  purposes  of  heaven,  judicially  inflict- 
ed as  a  punishment,  on  nations  or  individuals  who  have 
rendered  themselves  ripe  for  destruction. 

These  figurative  expressions,  blindness  of  mind,  and 
hardness  of  heart,  have  an  obvious  reference  to  those 
great  and  commanding  powers  of  the  soul,  the  under- 
standing, and  the  affections,  which,  according  as  they  are 
regulated,  govern  the  operations  of  the  will,  and  the  ac- 
tions of  the  life,  either  to  good  or  evil.  They  imply, 
therefore,  that  spiritual  ignorance  of  the  nature  and 
beauty  of  divine  truth  induced  by  the  corrupted  disposi- 
tions of  the  heart,  and  that  perverseness  and  obstinacy 
in  sinning,  which  is  the  consequence  of  long  continued 
habit.  Truth  is  the  light  of  the  mind.  This  precious 
light  the  corruptions  of  the  heart  tend  to  extinguish ; 
or  they  render  it  incapable  of  discerning  the  proper 
beauty,  glory  and  majesty  of  divine  things.  The  in- 
structions and  invitations  of  the  gospel,  in  consequence, 
lose  all  their  convincing  and  persuasive  power  on  a  mind 
thus  darkened  by  sin.  If  our  gospel  is  hid,  saith  the 
apostle,  it  is  hid  to  those  who  are  lost,  in  whom  the  God 
of  this  world,  that  is,  the  pleasures  and  vanities  of  this 


112  NEW  JERSEY  PREACHER. 

world  which  they  worship  as  a  God,  has  blinded  the 
minds  of  ihem  who  believe  not,  lest  the  light  of  the  glori- 
ous gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  Ihem.  In  conformity  with  this  striking  and 
obvious  figure  of  language,  bringing  a  sinner  to  a  sense 
of  his  duty,  and  to  the  saving  knowledge  of  God  in 
Christ,  is,  in  many  passages  of  holy  scripture,  described 
by  opening  his  eyes,  and  bringing  him  from  darkness  to 
light.  In  like  manner,  hardness  of  heart  is  expressive 
of  that  stale  of  our  moral  affections,  that  is  most  direct- 
ly opposed  to  true  repentance,  by  which  the  humble  and 
contrite  soul  is  dissolved  in  profound  sorrow  under  a 
sense  of  its  great  and  manifold  iniquities.  Thus  St. 
Paul  uses  the  terms  hardness  and  impenitence  as  imply- 
ing precisely  the  same  ideas.  Despisest  thou,  says  he 
to  the  bold,  audacious  sinner,  the  riches  of  his  goodness, 
and  forbearance,  and  long-suffering  ;  not  knowing  that 
the  goodness  of  God  leadeth  thee  to  repentance?  But  after 
thy  hardness  and  impenitent  heart  treasurest  up  to  thy- 
self wrath  against  the  day  of  wrath. 

Such  is  the  general  interpretation  of  these  scriptural 
phrases,  blindness  of  mind,  and  hardness  of  heart.  But, 
that  they  may  be  the  better  understood,  and  that  I  may 
enter  more  particularly  into  the  practical  nature,  and 
the  causes  of  those  corrupt  dispositions  of  the  soul  ex- 
pressed by  them,  suffer  me  to  trace  them  through  the 
various  degrees  by  which  we  find  them  marked  out  in 
the  sacred  scriptures. 

1.  The  first  grade,  or  rather  the  foundation  of  the 
whole,  is  that  natural  blindness  and  indisposition  of  the 
heart  to  divine  truth,  and  to  the  duties  of  a  holy  life, 
which  is  common  to  all  men,  springing  from  the  original 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  lis 

imperfection  and  corruption  of  our  nature,  which  we  in- 
herit from  the  fallen  parents  of  the  race. 

It  is  this  which  we  see  displaying  itself  in  the  early  dis- 
inclination of  all  children  to  the  duties  of  religion,  to  the 
practice  of  holiness,  to  whatever  tends  to  the  improve- 
ment of  their  nature.  It  is  this  which  requires  in  their 
education,  restraint,  government,  discipline,  to  be  added 
to  instruction.  It  is  this  that  lays  the  necessary  founda- 
tion for  that  most  important  and  practical  doctrine  of 
our  Saviour,  the  radical  principle  of  the  divine  life  ;  ex- 
cept a  man  be  born  again,  he  caimot  tnter  into  the  king- 
dom of  heaven. 

This  native  impurity  and  imperfection  although  lay- 
ing a  foundation  for  all  the  corruptions  which  may  be 
added  by  time,  by  habit,  and  temptation,  in  the  most 
depraved  of  mankind ;  yet,  will  easily  be  understood  not 
to  be,  in  itself,  that  blindness  and  hardness  of  heart,  in- 
tended by  the  prophet,  which  places  the  obdurate  sinner 
beyond  the  reach  of  repentance,  and  is  truly  a  judicial 
infliction  by  God  for  his  obstinacy  in  his  crimes.  The 
corruption  of  nature,  however  it  is  to  be  deplored,  does 
not  render  repentance  impossible.  It  is  the  purpose  for 
which  the  Son  of  God  hath  come  into  the  world,  to  call 
all  men  every  where  to  repent,  and  to  draw  all  men  to 
himself,  by  the  exciting  movements,  and  the  assisting 
grace  of  his  Holy  Spirit ;  and  finally,  to  give  them  a 
law  of  life  and  salvation  fitted  to  the  frailty  of  a  fallen 
nature.  He  is  the  light  of  the  world,  who  came  to  dispel 
our  natural  darkness,  and  to  open  a  practical  way  for 
the  return  of  the  signer  to  God  ;  and  it  is  now  his  gra- 
cious purpose  to  have  all  men  come  to  the  knowledge  of 
the  truth. 

Vol.  t.  P 


Hi  NEW-JERSEY  PREACHER. 

2.  But,  in  the  next  place,  this  natural,  unholy  state, 
and  tendency  of  the  soul,  acquires  a  high,  and  most  dan- 
gerous increase  hy  our  own  actual  sins.  Hahit  confirms 
the  corrupted  principle  from  which  all  the  positive  trans- 
gressions of  the  laws  of  God  proceed.  Every  indul- 
gence of  an  impure  passion,  every  repetition  of  a  sinful 
act,  strengthens  its  root,  and  strikes  it  deeper  into  the 
heart.  Conscience  which,  in  the  beginning,  might 
have  been  tender  and  easily  impressed,  with  the  fear  of 
God,  assumes,  by  degrees,  a  brow  of  brass,  and  sets  at 
defiance  the  threatenings  of  the  divine  law.  Each  day 
renders  repentance,  and  the  return  of  the  sinner  to  God, 
more  uncertain  and  more  difficult.  This  interesting  and 
alarming  truth  is  attested  by  universal  experience  ;  it  is 
repeated  In  the  instructions  and  reflections  of  all  moral 
writers ;  and  the  saercd  scriptures  are  full  of  admoni- 
tions and  warnings  on  the  subject :  to-day,  saith  the  ho>- 
ly  psalmist,  if  ye  will  hear  his  voice,  harden  not  your 
hearts.  And  the  blessed  apostle  adds  a  farther  and 
most  solemn  counsel ;  wherefore  exhort  one  another  dai- 
ly, while  it  is  called  to-day,  lest  any  of  you  he  hardened 
through  the  dcceiffulness  of  sin. 

3.  But  there  is  another,  and  still  higher  degree  of  this 
dreadful  depravity  of  heart  which  ougbt  to  be  regarded 
as  distinct  from  both  the  proceeding,  although  built  up- 
on them.  It  is  the  habit  of  sinning  carried  to  the  high- 
est pitch  of  obstinacy  and  obduracy,  when  God,  in  right- 
eous judgment  for  the  abuse  of  past  mercies,  abandons 
the  sinner  to  his  own  follies;  to  the  unrestrained  im- 
pulses of  his  own  sinful  passions,  without  any  of  those 
checks  and  admonitions  which  in  the  scriptures  are  so 
justly  called  the  strivings  of  his  Holy  Spirit. 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  115 

The  means  graciously  appointed  by  God  for  the  re- 
covery of  mankind  from  the  death  of  sin  become  fruit- 
less and  ineffectual  to  him  j  they  no  longer  make  any 
impression  on  his  heart.  He  not  only  does  not  love 
truth  and  holiness,  God  and  divine  things,  he  regards 
them  with  malignant  aversion.  All  the  tendencies  of 
his  soul  are  to  sinful  indulgences  and  enjoyments ;  giv- 
en up  in  divine  providence,  to  the  power  of  those  temp- 
tations which  he  loves  and  pursues  with  avidity,  the  de- 
termined course  of  nature  renders  his  perdition  sure 
and  infallible.  And,  although  man  cannot  enter  into 
the  heart  of  his  fellow-man,  or  fathom  the  purposes  of 
the  Most  High,  so  that  we  can  know  when  any  living 
man  is  boyond  the  reach  of  mercy  ;  yet  we  may  be  as- 
sured, from  repeated  declarations  in  the  sacred  scrip- 
tures, that  there  are  sinners,  in  this  unhappy  case,  whose 
state  is  already  fixed  in  the  secret  decree  of  Heaven  ; 
sealed  under  a  judicial  hardness  and  blindness,  the  con- 
sequence of  their  own  presumptuous  folly  and  impiety. 
This  is  the  condition  of  the  sinner  which  is  described  in 
the  text,  and  which  seems  to  be  implied,  wherever  God, 
in  his  holy  word,  is  said  to  harden  the  hearts  of  perverse 
and  obstinate  offenders. 

On  this  subject,  however,  permit  rne  to  remark,  in 
order  that  we  may  guard  against  mistaken  apprehen- 
sions of  the  divine  government,  that  we  ought  to  beware 
of  imagining  that  the  author  of  all  purity  and  holiness 
ever,  by  any  positive  agency,  or  any  agency  independent 
of  their  own  inclination  and  will,  infuses  any  principle 
of  evil  into  the  heart  of  a  sinner,  which  contributes  eith- 
er to  blind  him  to  the  nature  and  beauty  of  holiness,  or 
to  harden  him  in  his  career  to  destruction.  Let  no  man 
saxj,  when  lie  is  tempted,  I  am  tempted  of  God  ;  for  God 


J16  NEW-JERSEY  PREACHER. 

cannot  be  tempted  with  eoil,  neither  tempteth  he  any  «ia% 
Jls  I  live,  saith  the  Lord  God,  I  desire  not  the  death  of  a 
sinner,  but  rather  that  he  turn  to  me  and  live.  What 
then  is  the  agency  of  God  when  he  is  said  to  harden  the 
heart  of  the  abandoned  sinner  I  He  refuses  to  him  those 
lights,  those  assistances  of  his  grace,  those  influences  of 
his  Holy  Spirit,  which  have  been  so  often  resisted,  abus- 
ed, extinguished,  without  which  the  ordinances  of  the 
gospel  are  ineffectual  for  the  conversion  and  salvation  of 
the  soul  ;  and  the  sinful  passions  of  a  corrupted  nature, 
constantly  increase  in  strength,  and  meet  with  no  resist- 
ance in  their  headlong  course  to  ruin.  Are  not  the  as- 
sistances of  the  Holy  Spirit  necessary  to  every  sinful 
child  of  Adam  to  give  their  full  efficacy  to  the  means  of 
grace  upon  his  heart  ?  How  much  more  necessary  are 
they,  then,  to  those  who  have  added  to  the  corruption  of 
nature  the  perversity  and  strength  that  arises  from  long 
continued  habits  of  sinning  ?  And  when  God,  in  just judg- 
ment, for  the  manifold  abuses  of  his  mercies,  not  only 
refuses  any  extraordinary  aids,  but  withdraws  even  the 
common  influences  of  his  Holy  Spirit,  what  can  be  look- 
ed for  but  continually  increasing  darkness  and  blindness 
of  heart,  but  augmented  hardness  and  obstinacy  in  ini- 
quity, the  sure  presage,  and  the  awful  seal  of  their  ap- 
proaching perdition  ?  Thus  said  the  Lord,  by  the  proph- 
et Hosea,  of  the  apostate  Ephraiin,  Ephraim  is  joined  to 
idols,  let  him  alone.  And  of  a  degenerate  church  he 
pronounces ;  my  peojile  would  not  hearken  to  my  voice  ; 
and  Israel  would  none  of  me:  so  I  gave  them  up  to  their 
own  hearts  lusts ;  and  they  walked  in  their  own  coun- 
sels. When,  therefore,  the  sinner  has,  like  Ahab,  sold 
himself  to  work  iniquity  ;  and  God  has  determined  con- 
cerning him,  that  his  spirit  shall  no  more  strive  with 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  117 

turn;  but  that  he  will  leave  hi  in  to  himself  to  Jill  up  the 
measure  of  his  iniquity  till  the  day  of  final  judgment  and 
retribution.  In  Ephraim  you  have  the  picture  of  those 
wretched  souls  under  the  awful  sentence  of  judicial 
blindness,  and  everlasting  barrenness ;  whose  salvation 
is  at  length  placed,  by  their  own  crimes,  and  the  right- 
eous and  holy  purpose  of  God,  beyond  the  appointed  lim- 
its of  the  divine  mercies. 

But  in  the  execution  of  this  judicial  sentence  upon  the 
bold  and  hardened  offender  something  more  may  be  im- 
plied in  the  order  of  providence  than  this  negative  influ- 
ence which  consists  in  withholding  the  admonitions  and 
restraints  of  the  Holy  Spirit ;  for  when  a  righteous  pun- 
ishment is  to  be  inflicted  on  obstinate  impiety,  may  not 
the  train  of  events  be  so  laid  in  the  divine  providence 
and  government  over  the  world,  without  foolishly  charg- 
ing God  with  the  sins  of  men,  that  the  sinner  shall  be 
thrown  in  the  way  of  stronger  temptations,  that  he  shall 
be  exposed  to  situations  in  which  his  sinful  appetites,  be- 
ing more  lavishly  gratified,  shall  be  greatly  strengthen- 
ed, the  constant  tumult  of  the  passions  excited  by  a  con- 
tinual succession  of  temptations,  shall  suspend  reflection, 
and  augment  his  fatal  blindness  and  security,  the  com- 
pany into  which  he  shall  be  led  shall  seduce  him  more 
and  more,  and  such  views  shall  be  continually  presented 
to  his  perverted  understanding,  in  the  occurrences  of 
the  world,  in  the  example  and  conversation  of  other  sin- 
ners, as  shall  encourage  and  confirm  those  fallacious  rea- 
sonings by  which  he  delights  to  deceive  himself.  Such 
may  be  the  positive  as  well  as  negative  operations  of 
divine  providence  in  those  fatal  inflictions  to  which  God, 
in  his  holy  and  righteous  judgments  is  pleased  to  doom 


118  NEW-JERSEY  PREACHER. 

some  bold  transgressors,  whom  he  has  left  to  themselves 
to  treasure  up  wrath  against  the  day  of  wrath. 

Do  you  ask  what  evidence  we  have  that  such  spiritual 
judgments  are  ever  inllicted  in  the  present  life,  even  on 
the  most  guilty  ?  It  is  a  melancholy  truth  which  we  can 
learn  only  from  the  word  of  God.  We  cannot  penetrate 
into  the  states,  or  the  destinies  of  our  fellow-sinners. 
But  in  that  holy  and  infallible  word  are  contained  many 
fearful  denunciations  to  this  purpose  which  should  make 
every  daring  and  habitual  offender  tremble,  who  has  long 
and  securely  set  at  naught  the  instructions  of  the  blessed 
gospel,  and  the  admonitions  of  divine  providence.  Not 
to  repeat  again  the  declaration  in  our  text,  what  can  be 
plainer  and  stronger  than  the  denunciation  of  the  apostle 
in  the  second  epistle  to  the  Thessalonians ;  for  this 
cause  God  shall  send  them  strong  delusions  that  they 
should  believe  a  lie,  that  they  all  may  be  damned  ivho  have 
'pleasure  in  unrighteousness  ?  What  can  be  more  affecting 
than  the  declaration  to  the  same  purpose  in  the  lament- 
ation of  our  Saviour  over  Jerusalem  ;  Oh!  that  thou 
hadst  known,  even  thou  !  at  least  in  this  thy  day,  the 
things  that  belong  to  thy  peace  !  But  noiv  they  are  hid 
from  thy  eyes.  What  can  be  more  fearful  than  the  com- 
plaint and  the  threatening  of  divine  wisdom ;  because 
when  I  called  ye  refused,  I  stretched  out  my  hands  and 
no  man  regarded ;  but  ye  have  set  at  naught  all  my 
counsel,  and  would  none  of  my  reproof  ;  I  also,  will 
laugh  at  your  calamities,  I  will  mock  when  your  fear 
cometh,  when  your  fear  cometh  as  desolation,  and  your 
destruction  cometh  as  a  whirlwind,  when  distress  and 
anguish  cometh  upon  you.  Then  shall  they  call,  but  I 
will  not  answer ;  they  shall  seek  me  early  but  they  shall 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  fj& 

not  find  me :  for  that  they  hated  knowledge,  and  did  net 
chuse  the  fear  of  the  Lord. 

Having  shewn  from  such  express  and  undeniable  tes- 
timony out  of  the  sacred  scriptures  that  there  are  sin- 
ners who,  according  to  the  laws  of  the  divine  govern- 
ment, are  given  up  and  sentenced  by  God,  even  in  the 
present  life,  to  irremediable  destruction ;  let  me  now, 
for  our  admonition  and  warning, 

II.  Point  out  some  of  those  classes  of  sins,  which  we 
have  reason,  from  the  express  declarations  of  the  word 
of  God,  or  the  experience  of  the  church,  to  fear,  as 
principally  conducing  to  this  deplorable  end. 

Are  there,  then,  any  particular  sins  or  any  particular 
aggravations  of  guilt ;  which  the  great  Governor  and 
Judge  of  the  church  has  determined  uniformly  to  punish 
by  the  absolute  dereliction  of  his  spirit,  and  by  utter 
abandonment  to  the  unrestained  force  of  temptation,  and 
of  sinful  passion  ?  Not  that  are  known  to  us.  These 
are  awful  secrets  in  his  own  breast.  And  we  must  ac- 
quiesce in  the  decision  of  the  apostle;  he  hath  mercy  os 
whom  he  will  have  mercij,  and  whom  he  will  he  hard- 
eneth.  Sometimes,  we  see  him  leave  the  sinner  to  the 
natural  course  and  effects  of  his  own  lusts,  and  his  en- 
mity to  the  truth ;  while,  on  other  occasions,  Ave  see 
those  who  appear  not  less,  or  even  more  guilty,  plucked 
as  brands  from  the  burning  and  raised  up  as  trophies  to 
the  riches  of  divine  grace.  When  we  behold  these  mys- 
terious operations  of  providence  in  the  church,  what  can 
we  say  but  unite  in  ascriptions  of  praise  to  God  With  om- 
blessed  Saviour ;  we  thank  thee,  0  Father !  Lord  of 
heaven  and  earth!  because  thou  hast  hid  these  thines 
from  the  Hoist  and  prudent,  and  hast  revealed  them  unto 
habes  ;   even  so.  Father  !  for  so  it  seemed  good  in  thy 


120       »    -  NEW-JERSEY  PREACHER. 

sight.  Or  add  with  the  apostle  ;  0  the  depth  of  the  riches 
both  of  the  wisdom  and  knowledge  of  God  l  How  un- 
searchable are  his  judgments  i  and  his  ways  past  finding 
out. 

But,  although  we  cannot  penetrate  the  depths  of  the 
divine  councils,  yet  have  we  such  lights  afforded  as  may 
furnish  most  important  guards  to  us  against  these  fear- 
ful and  spiritual  evils,  and  present  most  powerful  incite- 
ments to  holy  fear  and  circumspection  in  working  out  our 
own  salvation.  It  is  not  difficult  to  point  out  many  sins 
which  have  a  natural  tendency  to  lead  to  the  fatal  issue 
described  in  the  text.  And  in  general,  we  may  say  that 
whatever  sins  have  an  operation  to  confirm  men  in  a 
course  of  evil,  to  increase  their  natural  aversion  to  the 
duties,  and  self-denials  of  religion,  or  to  strengthen  cor- 
rupt propensities  and  habits,  ever  expose  the  soul  to  im- 
minent danger,  and  tend,  more  or  less  directly  and  im- 
mediately, to  this  awful  judgment  of  God. 

But,  not  to  rest  in  this  general  warning,  permit  me  to 
descend  to  a  few  more  particular  examples  of  sins  which 
appear  to  have  the  most  dangerous  tendency.  And,  in 
the  first  place,  an  open  and  habitual  neglect  and  con- 
tempt of  the  means  of  grace,  and  the  ordinances  of  di- 
vine appointment,  threatens  the  most  fatal  consequences 
to  the  soul.  If  it  is  by  the  spirit  and  grace  of  God  alone 
that  the  sinner  can  be  brought  to  repentance,  where  can 
that  blessing  be  reasonably  expected,  but  where  he  has 
promised  to  bestow  it  ?  If  faith  comeili  by  hearing,  and 
hearing  by  the  word  of  God,  what  may  we  fear  for  those 
who  voluntarily  exclude  themselves  from  the  hearing  of 
that  word  which  is  able  to  make  them  wise  to  salvation? 
Shall  they  ever  be  able  to  enter  into  the  holiest  of  all 
in  the  temple  of  God  in  the  heavens,  who  refuse  to  p,p- 


SAMUEL  S.  SMITH,  D.D.  L.L.B.  12J 

proach  even  the  outer  courts  of  his  house  upon  eartli  ? 
Judge  of  the  consequence  from  experience,  and  from  the 
nature  of  things.  Does  not  ignorance  create  a  secure 
and  unfaithful  conscience  ?  Does  it  not  deliver  the  sin- 
ner, unadmonished,  and  unrestrained,  to  the  impulse  of 
his  own  lusts,  to  the  power  of  temptation,  and  the  infec- 
tion of  evil  society  ?  True  it  is,  that  in  some  instances, 
even  strangers  are  brought  in  from  the  high  ways  ;  and 
a  stroke  of  divine  providence  may  he  effectual  for  turn- 
ing the  hearts  of  those  who  had  never  been  persuaded  to 
attend  to  the  voice  of  God  speaking  in  the  gospel.  But 
is  this  an  example  on  which  you  may  prudently  risk  the 
salvation  of  the  soul  ?  It  is  like  the  unexpected  and  al- 
most miraculous  deliverance  of  a  single  individual  in 
some  of  those  terrible  contingencies  of  providence,  where 
thousands  have  perished.  Let  us  contemplate  with  a 
holy  fear  the  established  connection  between  moral,  as 
well  as  natural  causes  and  their  effects.  It  is  possible 
with  God,  by  the  same  almighty  word  with  which  he 
created  the  earth,  to  produce  a  crop  where  no  grain  has 
been  sown,  and  where  no  plough  has  mellowed  the  soil ; 
but  is  this  in  the  course  of  nature  ?  Is  it  not  the  estab- 
lished law  of  providence,  that  he  becometh  poor  tvho 
worketh  ivith  a  slack  hand'}  In  like  manner  may  he  not 
miraculously  arrest  a  bold  blaspheming  sinner,  like  Saul 
in  his  way  to  Damascus  ?  But  is  it  not  his  usual  course, 
that,  as  they  do  not  like  to  retain  God  in  their  knowledge, 
so  he  doth  give  them  over  to  a  reprobate  mind1? 

2d.  If  such  is  the  dangerous  consequence  of  neglect- 
ing, or  despising  the  institutions  which  Christ  hath  ap- 
pointed in  his  church,  have  we  not  reason  to  fear,  in  the 
next  place,  no  less  fatal  effects  arising  from  their  abuse  ? 
ft  is  a  melancholy  truth,  that  the  abuse  of  the  means  of 

Yot-.  T.  Q 


i&  ■    New-jersey  preacher. 

grace,  or  habitually  attending  upon  them  without  apply- 
ing them  to  their  proper  end,  or  reaping  from  them  their 
proper  fruit,  is  perhaps  as  common  as  the  utter  neglect 
of  them.  How  many  are  there,  alas,  who  rest  in  the 
means  alone,  as  if,  by  a  grave  and  regular  attendance 
on  these  ordinances,  they  had  fulfilled  all  that  God  re- 
quires ;  who  trust  in  the  form  of  godliness  without  the 
poiver  ;  who  substitute  rites  and  forms  in  the  room  of 
true  holiness  ?  Few  things  have  a  more  powerful  influ- 
ence in  producing  coldness,  and  indifference  to  the  great 
objects  and  interests  of  religion,  if  not  absolute  hardness 
of  heart,  than  making  a  dull  barren  form  of  its  ordinan- 
ces, and  customarily  frequenting  the  house  of  God  with- 
out having  the  sacrifices  \*  hich  we  offer  there,  kindled 
by  the  fire  of  devout  and  holy  affections.  Habitual  ac- 
tions are  less  attended  to,  habitual  forms  become  more 
and  more  lifeless,  by  repetition  ;  but.  on  the  other  hand, 
every  thing  that  is  done  with  affection  and  desire, 
strengthens  the  warmth  and  force  of  those  tendencies  of 
the  heart  from  which  it  springs,  by  every  act.  How 
much  is  this  reflection  verified  in  the  experience  of  the 
crowd  of  our  merely  outward  and  formal  worshippers  ! 
They  come  up  to  the  courts  of  the  Lord's  house,  with 
his  people ;  but  how  often  are  they  hardly  sensible  of 
aught  that  is  said  or  done  in  the  most  holy  acts  of 
his  worship  ?  Whereas,  the  truly  pious  and  devout,  who 
love  his  habitation,  the  place  where  his  honor  dwelleth, 
only  love  his  service  the  more  by  every  approach  which 
they  make  into  his  presence,  and  would  feel  the  greater 
pain  at  being  deprived  of  this  precious  privilege. 

That  the  abuse  which  has  been  pointed  out.  of  the  or- 
dinances of  religion,  naturally  leads  to  habitual  insensi- 
bility, and  ultimately  tends,  if  not  corrected  by  the  grace 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  J23 

of  God,  to  the  most  deplorable  of  all  conditions  upon 
earth,  judicial  hardness,  is  evident  from  the  general 
strain  of  the  language  of  scripture.  To  the  various 
passages  already  quoted  to  this  purpose,  suffer  me  to  add 
one  more,  which  should  fill  every  customary  and  care- 
less hearer  of  the  gospel  with  a  watchful  and  solicitous 
circumspection  and  fear  :  For  the  earth,  saith  the  Holy 
Ghost,  which  drinketh  in  the  rain  that  cometh  oft  upon  Up 
and  bringeth  forth  herbs  meet  for  them  by  tvhom  it  is 
dressed,  receiveth  blessing  from  God :  but  that  which 
heareth  thorns  and  briers  is  rejected,  and  is  nigh  unte 
aursing,  whose  end  is  to  be  burned. 

3d.  In  the  next  place,  resisting  and  stifling  those  con- 
victions of  truth,  of  duty,  or  of  personal  guilt  which  are 
often  awakened  in  the  house  of  God,  or  postponing  an 
attention  to  them,  like  Felix,  to  some  imagined  more 
convenient  season,  is  a  most  dangerous  mean  of  harden- 
ing the  conscience,  and  rendering  it  callous  to  all  future 
impressions  from  the  divine  word.  It  is  not  uncommon 
under  the  influence  of  the  preaching  of  the  gospel,  or, 
in  consequence  of  some  affecting  dispensation  of  divine 
providence,  to  see  the  sinner  awakened  to  a  temporary 
concern  for  the  things  which  belong  to  his  eternal  peace. 
But  how  frequently  have  we  to  lament  that  it  is  only 
temporary  ?  He  is  impatient  under  the  stings  and  re- 
proaches of  conscience  ;  he  is  distressed  with  the  serious 
reflections,  with  the  melancholy  views,  which  religion 
seems  to  present  to  a  mind  covered  with  the  gloom,  and 
oppressed  with  the  fears  of  conscious  guilt.  He  hastens, 
therefore,  if  by  any  means  he  can,  to  dissipate  this  mel- 
ancholy, and  to  admit  more  flattering  images,  till  he  re- 
covers his  former  security  of  conscience,  and  liberty  of 
sinning.     Seldom,  however,  is  he  contented  to  rest  mere- 


124  NEW-JERSEY  PREACHER. 

ly  in  the  same  degree  of  liberty  and  security  as  former- 
ly ',  but  endeavours,  if  possible,  to  prevent  the  return  of 
these  gloomy  thoughts.  He  closes  his  ears  against  the 
truths  which  would  recall  them ;  he  watches  their  first 
entrance,  that  he  may  turn  away  from  them  ;  he  plunges 
deeper  into  those  follies,  or  crimes  which  will  help  him 
to  stille  them.  This  is  what,  in  the  holy  scriptures  is 
called  grieving  the  Spirit,  and,  in  other  passages,  resist- 
ing the  Holy  Ghost.  And  may  we  not  justly  fear  that  it 
will  provoke  the  Spirit  of  God  to  cease  striving  with  the 
sinner  who  has  so  often  quenched  his  influences;  who 
has  so  folded  himself  up  in  his  guilty  security ;  and  to 
pronounce  on  him,  as  on  Ephraim,  he  is  joined  to  idols} 
let  him  alone. 

4th.  The  last  evil  which  I  shall  mention,  as  tending 
to  that  fatal  blindness  and  hardness  of  heart  against 
which  our  blessed  Saviour  pronounces  the  warning  in  the 
text,  is  the  habitual  indulgence  of  open,  gross,  and  pro- 
fligate crimes.  Such  sins  are  committed  as  much 
against  the  light  of  nature,  as  the  revealed  word  of  God. 
They  lay  waste  the  conscience,  and  drown  its  remon- 
strances. No  evils  commonly  tend  so  effectually  to  in- 
dispose the  sinner  to  listen  to  instruction,  and  to  harden 
him  in  pride  and  obstinacy  against  reproof.  For  these 
sins  the  heathen,  though  violating  only  the  light  of  na- 
ture, are  said  to  have  been  given  up  by  God,  and  aban- 
doned to  destruction  ;  and,  surely,  much  more  reason 
have  they  to  dread  his  fearful  dereliction,  and  his  ex- 
terminating judgments,  who  have  extinguished  the  light 
which  came  down  from  Heaven,  and  trampled  so  boldly 
on  the  authority  of  the  divine  law,  and  the  riches  of  di- 
vine grace. 


SAMUEL  9.  SMITH,  D.D.  L.L.D.  125 

Having  thus  exposed  to  you  the  natural  progression  of 
those  sins  which  most  surely  lay  the  sinner,  under  the 
gospel,  open  to  the  execution  of  the  awful  sentence,  im- 
plied in  the  text,  of  being  given  up  of  God  to  hardness 
of  heart,  and  blindness  of  mind,  the  necessary  source  of 
spiritual  barrenness,  and  the  sure  prelude  to  eternal 
destruction,  let  me  conclude  this  discourse  with  a  few  re- 
flections which  seem  naturally  to  arise  from  the  preced- 
ing illustrations. 

In  the  first  place,  let  me  repeat  here  a  caution,  which 
I  have  already  enjoined,  against  misinterpreting  the  lan- 
guage of  the  text,  and  other  similar  expressions  in  the 
sacred  scriptures  into  a  foolish  and  impious  charge 
against  God,  as  if  he  infused  into  the  heart  of  the  sinner 
any  positive  principle  of  evil,  independent  of  the  natural 
and  necessary  tendency  of  his  own  corruptions,  while  he 
obstinately  shuts  his  eyes  against  the  light  of  divine 
truth,  and  resists  the  means  which  God  has  appointed 
for  his  instruction  and  conversion.  That  blindness  which 
at  length  becomes  invincible,  that  hardness  which  time 
and  sinful  habit  render  impenetrable,  is  the  fatal  work 
of  his  own  folly  and  obstinacy.  God  has  undoubtedly  so 
constituted  the  nature  of  man,  and  the  order  of  things 
in  the  natural  and  moral  world,  that  the  bold  commis- 
sion and  habitual  indulgence  of  sin,  shall  lead  the  sinner 
to  greater  and  greater  insensibility  both  of  his  guilt  and 
danger,  and  to  a  more  determined  resistance  against  the 
necessary  means  of  his  correction  and  reformation.  And 
these  native  consequences  resulting  from  the  moral  or- 
der of  divine  providence,  may  be  regarded  also  as  the 
holy  and  righteous  judgments  of  God,  who  by  these 
means,  often  prepares  for  a  more  exemplary  perdition, 
those  vessels  of  wrath,  who  have  taken  such  fatal  pains 


12$  NEW-JERSEY  PREACHER. 

to  destroy  themselves.  The  train  of  providence  is  so 
laid,  in  the  unsearchable  wisdom  of  God,  as  often  to 
illustrate  the  riches  of  divine  grace  in  the  recovery  even 
of  the  most  guilty  offenders  from  the  error  and  mad- 
ness of  their  sinful  courses ;  and  often  to  display  the 
sovereignty  of  his  dispensations,  and  the  awfulness 
of  his  judgments,  by  so  preparing  their  desperate 
and  headlong  way  before  them,  that  they  shall  by  the 
abuse  of  his  mercies  only  hasten  their  own  irremediable 
ruin.  0  the  depth  of  the  riches  both  of  the  wisdom  and 
knowledge  of  God  I  How  unsearchable  are  his  judgments, 
and  his  ways  past  finding  out ! 

2d.  Does  not  this  order  of  divine  providence,  in  the 
next  place,  and  this  tendency  of  human  nature,  afford 
the  justest  ground  of  fear  to  those  who  have  been  long 
barren  and  unfruitful  under  the  means  of  grace  ?  Be- 
lieve it,  it  is  not  in  vain  that  the  gospel  is  preached,  that 
the  sacraments  are  administered,  that  the  light  shines 
around  you,  that  the  offers  and  the  calls  of  divine  mercy 
are  so  often  addressed  to  you.  If  they  do  not  penetrate 
your  hearts,  if  they  do  not  convince  and  persuade  you,  if 
they  are  not  effectual  to  arrest  you  in  your  sinful  course, 
and  to  bring  you  to  an  humble  acquiescence  in  the  terms 
of  the  gospel,  they  must  have  the  contrary  effect  of  hard- 
ening the  conscience,  and  rendering  it  insensible  and  se- 
cure amidst  the  awful  hazards  of  its  situation.  And 
have  not  you  reason  to  apprehend  the  fearful  judgments 
of  God,  on  account  of  the  long  continued  abuse  of  his 
manifold  mercies  ?  May  he  not  withdraw  the  mercies 
which  you  have  abused  ?  May  he  not  withhold  the  gra- 
cious influences  of  his  Holy  Spirit,  which,  often  rejected 
or  stifled,  he  may  no  more  impart  ?  and  for  the  abuse  of 
\yhich7  he  may,  in  righteous  judgment,  resolve  to  deliver 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  127 

you  up  to  the  unrestrained  dominion  of  dangerous  temp- 
tations, and  of  your  own  uncorrected  lusts  and  passions  ? 
Reflect,  then,  how  long  you  have  been  unfruitful  in  the 
garden  of  God ;  how  many  merciful  calls  you  have  re- 
jected ;  how  many  movements  of  the  Holy  Spirit  in  your 
hearts  you  have  resisted  ;  how  many  blessings  both  of 
his  grace,  and  of  his  common  providence,  intended  for 
your  salvation,  you  have  perverted  to  your  own  injury, 
and  to  the  dishonor  of  his  holy  name,  and  let  a  salutary 
fear  awaken  you  to  serious  consideration.  Tremble  at 
the  curse  of  being  forsaken  of  God,  of  being  given  up 
by  him  to  pursue  your  own  destruction,  without  any  fur- 
ther restraints  or  monitions  from  his  Holy  Spirit,  as  the 
most  fearful  state  in  which  a  sinner  can  be  left  on  this 
side  of  the  blackness  of  darkness  forever. 

3d.  This  subject,  in  the  next  place,  addresses  itself  for- 
cibly to  the  young,  not  without  encouragement  and  hope, 
to  persuade  them  to  an  early  and  diligent  endeavour  to 
return  to  God  by  repentance.  Your  hearts  cannot  as 
yet  be  hardened  and  confirmed  in  an  evil  course.  Nay, 
do  you  not  feel  them,  at  some  times,  moved  by  the  good- 
ness of  God,  by  the  sentiments  of  your  duty,  by  the 
thoughts  of  your  eternal  interests  ?  Conscience  has  not 
yet  been  stifled  by  the  boldness  of  gross  iniquity,  nor  ren- 
dered callous  by  long  continuance  in  its  practice.  The 
young  mind  is  comparatively  docile.  It  bus  fewer  diffi- 
culties to  overcome  from  the  violence  of  passions  and 
appetites  long  indulged,  from  pride  and  obstinacy  of 
character,  from  the  strength  of  confirmed  habits  in  sin, 
than  it  will  have  after  years  have  added  all  their  dan- 
gerous force  to  the  power  of  evil.  But  if  you  now 
thoughtlessly  resist,  or  misimprove  the  precious  season 
of  iastruotion,  if  you  study  to  efface  the  impression? 


128  NEW-JERSEY  PREACHER. 

•which  the  truths  of  religion  often  make  upon  your  minds, 
remember  that,  at  every  step  in  your  progress,  you  are 
losing  more  and  more  the  dispositions  most  favourable 
to  duty,  and  rendering  the  heart  less  susceptible  of  the 
influences  of  the  Spirit  of  God.  Everyday  is  bringing 
you  nearer  to  that  deplorable  state  of  hardness  and  blind- 
ness, when  instructions  and  corrections,  means  and  op- 
portunities, shall  have  lost  all  their  powe» •;  and  God, 
justly  offended  at  the  obstinacy  of  the  sinner,  pronounces 
upon  him  the  fearful  sentence  of  his  perpetual  derelic- 
tion, and  his  final  perdition.  Awake,  then,  earnestly  to 
improve  the  inestimable  opportunities  which  you  now  en- 
joy;  opportunities  that,  misimproved,  will  never  return. 
Prevent  the  danger  of  being  forsaken  of  Almighty  God, 
by  a  speedy  aad  diligent  application  to  the  great  work 
of  life,  the  salvation  of  your  souls.  If  you  seize  the 
present  opportunity  to  resist  the  beginnings  of  sin,  if  you 
study  to  devote  your  early  life  to  your  Creator,  and  Re- 
deemer, you  have  every  thing  to  hope  from  the  aids  of 
his  grace;  but  if  you  now  resist  the  earnest  and  repeat- 
ed calls  of  divine  mercy,  you  have  every  thing  to  fear 
from  the  hardening  influence  of  time,  as  well  as  from 
the  growing  infirmities  of  nature,  in  advancing  life, 
which  disables  men  from  contending  against  the  strength, 
and  deep-rooted  power  of  their  sinful  habits.  Memembei' 
now  thy  Creator  in  the  days  of  thy  youth,  white  the  evil 
days  come  not  and  the  years  draw  nigh  when  thou  shall 
say,  I  have  no  pleasure  in  them.  When  your  strength 
shall  be  turned  into  weakness,  and  even  the  grasshojjper 
shall  be  a  burden. 

5th.  In  the  last  place,  this  subject  addresses  itself  in 
an  awful  tone  to  those  who  have  long  rejected  the  offers 
of  mercy  in  the  gospel,  and,  by  the  protracted  custom  of 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  129 

sinning,  have  hardened  themselves  against  its  instruc- 
tions and  reproofs,  against  its  compassionate  invitations^ 
and  its  most  affecting  warnings.  Could  we,  indeed,  dis- 
tinguish those  who  have  seared  their  consciences,  and 
who  are  delivered  over  of  God  to  work  all  uncleanness 
with  greediness,  sealed  up  by  his  sentence  to  eternal 
death,  it  would  he  in  vain  to  address  them :  they  have 
chosen  their  delusions :  their  hearts  are  as  adamant ; 
the  dry  hones  in  the  valley  of  Ezekiel's  vision  could  as 
soon  be  awakened  into  life  by  the  voice  of  man.  But 
are  there  not  some  old  and  habitual  offenders,  who, 
though  buried  in  deep  insensibility  and  security,  may  not 
yet  be  beyond  the  reach  of  divine  grace  ?  But  are  you 
not  every  day  approaching  nearer  to  that  fatal  boundary 
which  may  forever  separate  you  from  the  hope  of  salva- 
tion ?  Alas !  how  many  means  may  yet  be  suffered  in 
the  forbearance  of  God  to  remain  to  you  ?  How  long 
may  the  light  be  yet  permitted  to  shine  around  you  ? 
How  near  may  the  sun  of  righteousness  be  to  his  setting 
forever  ?  To  some  of  those  who  hear  me,  this  may  be 
the  last  ray  of  light  which,  by  his  grace,  may  ever  be 
darted  into  your  soul ;  this  may  be  the  last  call  which, 
in  his  righteous  and  holy  providence,  you  shall  ever  en- 
joy.  Oh  !  that  that  omnipotent  voice  which,  in  the  be- 
ginning, said  let  there  be  light,  and  there  was  light,  would 
graciously  shed,  along  with  our  words,  the  powerful  and 
creative  light  of  divine  truth  into  your  hearts,  to  form 
them  anew  in  Christ  Jesus  !  Oh  !  that  that  voice  which 
shall  swell  the  trump  of  the  arch-angel,  that  shall  call 
the  dead  to  judgment,  would  awake  your  consciences 
from  the  mortal  sleep  of  sin,  and  bring  them,  before  it 
be  too  late,  to  consideration  and  reflection  !  If  I  could 
hope,  with  regard  to  any  such  sinners  who  hear  me,  that 
Vol,  i.  K 


130  NEW-JERSEY  PREACHER. 

these  solemn  and  interesting  truths  would  so  touch 
your  hearts  as  to  arouse  you  from  your  security,  and 
make  you  sensible  of  your  danger,  with  pleasure  would 
I  point  you  (o  an  all-sufficient  Saviour  who  is  able,  even 
in  this  extremity  of  your  case,  to  deliver  you  from  going 
down  into  the  pit ;  who  can  pierce  (he  most  secure  and 
dead  conscience,  and  soften  the  most  obdurate  heart, 
who  ean  change  and  sanctify  the  most  unclean  spirit,  and 
pluck  the  most  atrocious  offender,  as  a  brand  from  the 
burning.  Possibly,  the  repetition  of  these  offers  of  par- 
don and  salvation,  which  have  been  so  often  rejected  and 
contemned,  may  only  tempt  you  still  more  lightly  to  es- 
teem them ;  yet,  although  you  should  again  trample 
them  under  your  feet,  I  call  God,  and  your  own  souls  to 
witness  this  day,  that  salvation  has  been  once  more  with- 
in your  offer. 


SERMON  VII. 

THE  DISCIPLES  OF  CHRIST,  THE  LIGHT 
OF  THE  WORLD. 

Matt.  v.  14. 
Ye  are  the  light  of  the  world  :  A  city  that  is  set  on  an  hill  cannot  be  bid. 

BY  ROBERT  FINLEY,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  Baskingridge. 


NEW-JEESEY   PKEACHEB. 


SERMON  VII. 

Matthew  v.  14. — Ye  are  the  light  of  the  world :   A   city  that  is  set  on  an 
hill  cannot  be  hid. 

A  O  man  in  paradise,  all  things  were  full  of  light.  His 
eye  was  single,  his  understanding  clear,  and  the  divine 
image  was  bright  upon  his  soul.  This  was  sufficient  for 
his  direction  in  his  passage  through  the  world,  and  if 
this  were  not  sufficient,  the  light  of  the  descending  di- 
vinity was  daily  displayed  before  him.  Happy  for  him 
if  with  such  helps  he  had  continued  his  journey  to  the 
heavenly  land.  But  when  he  sinned  his  situation  was 
greatly  changed.  He  stumbled  and  fell  upon  the  very 
brink  of  everlasting  darkness.  But  as  God  had  ordain- 
ed, not  entirely  to  cast  away  a  sinful  race,  it  was  neces- 
sary that  our  first  parent  should  be  supplied  with  a  lit- 
tle light.  What  was  given  him  was  large  enough  to 
keep  him  from  despair ;  and  yet  so  small  as  to  be  ex- 
pressive of  the  divine  displeasure.  He  no  more  enjoyed 
the  perfect  assurance  of  the  love  of  God  which  he  once 
possessed  ;  nor  did  he  see  the  heavens  continually  open 
to  him  as  before  :  but  was  left  to  follow  the  twinkling 
ray  of  an  obscure  promise,  that  the  seed  of  the  woman 
should  bruise  the  serpent's  head.  Instead  of  the  quicken- 
ing splendor  of  the  present  divinity,  the  mission  of  an- 
gels and  their  ministry  made  up  the  light  of  unhappy 
man.  In  this  manner  the  father  of  lights  communicat- 
ed himself  in  the  days  of  th«rpatriarehs.    In  the  midst 


134  NEW-JERSEY  PREACHER 

of  night  only  a  star  appeared  and  that  but  rarely.  As 
the  designs  of  mercy  were  opened  up,  the  Lord  gave  a 
clearer  light  coming  down  himself  on  mount  Sinai ;  but 
not  in  such  a  manner  as  he  appeared  in  the  happy  garden. 
There  in  the  mildest  and  most  condescending  manner 
he  unveiled  his  glory.  But  on  Sinai  he  shrouded  his 
awful  light  in  darkness,  making  the  cloud  his  chariot  and 
the  thick  cloud  his  pavilion.  In  process  of  time  a  clearer 
light  shone  forth,  and  the  Baptist  preached  repentance 
for  the  remission  of  sins.  Afterwards,  the  sun  of  righ- 
teousness arose  with  healing  in  his  wings,  and  happy 
they  who  walked  in  his  light.  Yet  it  was  but  a  snort  pe- 
riod that  the  sun  of  righteousness  continued  to  shine  on 
earth.  He  made  a  few  revolutions  and  then  removed  to 
shine  in  brighter  worlds,  and  display  his  beams  amidst 
the  glory  of  everlasting  day.  Before  his  removal  he 
had  enlightened  a  portion  of  our  race,  and  restored  the 
lost  image  of  God  to  their  souls.  Having  done  this  he 
departed,  leaving  them  by  their  light  to  lighten  the  world, 
till  time  shall  be  no  more.  Ye,  said  he,  are  the  light  of 
the  world ;  let  your  light  shine  before  men.  The  col- 
lective body  of  christians  is  by  Christ's  appointment  de- 
signed to  illuminate  mankind.  Their  lives  are  ordained 
as  the  medium  through  which,  in  general,  men  will  see 
religion  and  judge  of  it  as  true  or  false  ;  the  way-marks 
by  which  they  will  learn  the  road  to  heaven,  or  for  want 
of  which  they  will  err  from  the  way  of  righteousness 
and  perish  in  their  error.  In  a  situation  attended  with  so 
much  importance  and  accountability,  it  becomes  the  fol- 
lowers of  Christ  to  present  the  brightest  points  of  their 
christian  character  before  the  world,  and  at  the  best  ad- 
vantage, lest  their  light  be  found  as  darkness. — Our  sub- 
ject naturally  leads  us  to  consider, 


ROBERT  FINLEY,  A.  M.  135 

I.  Wherein  consists  the  light  of  the  christian's  life. 

II.  The  ways  in  which  he  can  best  present  his  light 
before  men. 

I.  Wherein  consists  the  light  of  the  christian's  life. 

In  shewing  this,  it  would  be  an  easy  matter  to  fill  up 
several  discourses.  The  christian  graces  might  be  all 
enumerated,  each  of  which  contributes  something  to 
adorn  the  man  of  God.  But  some  of  the  more  eminent 
parts  of  the  christian  character,  and  which  at  once  en- 
lighten the  beholder  and  attract  him  toward  heaven, 
are,  gentleness  and  love,  innocence  and  separation  from 
the  world — superiority  to  the  vicissitudes  of  life  and 
heavenliness  of  mind — humility  and  repentance. 

1.  The  christian's  light  consists  in  gentleness  and 
love.  If  it  were  not  so  these  characteristics  would  not  be 
so  often  mentioned  nor  so  much  insisted  on  in  the  holy 
scripture.  They  are  there  described  in  such  a  manner 
that  a  beam  of  light  seems  to  accompany  the  very  re- 
commendation and  description.  "The  wisdom  that  is 
from  above,"  saiththe  apostle  James,  « is  first  pure,  then 
peaceable,  gentle,  and  easy  to  be  entreated,  full  of  mercy. 
And  the  fruit  of  righteousness  is  sown  in  peace  of  them 
that  make  peace,"  James  iii.  17,  18.  The  sun  of  righ- 
teousness sends  his  beams  in  benignant  influence  upon 
the  heart,  rendering  it  soft  and  pliable  and  affectionate. 
Does  the  apostle  ever  appear  to  more  advantage  than 
when  he  writes  to  the  Colossians  ?  "But  Ave  were  gen- 
tle among  you,  even  as  a  nurse  cherisheth  her  children, 
so  being  affectionately  desirous  of  yon,  we  were  willing 
to  have  imparted  not  the  gospel  of  God  only ;  but  also 
our  own  souls,  because  ye  were  dear  unto  us,"  1  Thess. 
ii.  7,  8.  While  he  thus  expresses  himself,  we  are  satis- 
fied, that  Christ  had  imparted  to  him  his  own  temper 


I3S  NEW-JERSEY  PREACHER. 

and  dispositions. — I  do  not  mean  to  say  that  an  angry 
christian  is  an  impossible  character ;  nor  that  it  is  un- 
lawful for  the  best  of  men  to  be  angry  on  just  occasions. 
But  I  mean  to  say,  that  passion  though  it  may  be 
sometimes  necessary  and  often  lawful,  is  like  the  angry 
cloud  which  darkens  rather  than  enlightens  the  travel- 
ler. It  is  difficult  to  persuade  mankind  that  the  lamp 
of  holiness  burns  amidst  hardness,  unkindness  and  se- 
verity. However  hadly  they  may  judge  in  other  things, 
they  will  readily  decide  with  the  apostle ;  that "  where  en- 
vying and  strife  is  there  is  confusion  and  every  evil 
work,"  James  ii.  13.  The  world  judges  rightly  in  this, 
it  being  utterly  impossible  for  the  grace  of  God,  in  any 
considerable  degree  to  dwell  amidst  the  conflictings  of 
the  angry  passions.  The  spirit  of  truth  speedily  de- 
parts from  the  realms  of  noise  and  strife  and  seeks  some 
more  tranquil  habitation.  In  secret  silence  of  the  mind  ; 
our  God  and  there  our  heaven  we  find. — This  gentleness 
of  disposition  derives  great  lustre  from  being  connect- 
ed with  that  love  which  is  solicitous  for  the  happiness 
of  others.  The  man  who  is  easy,  and  amiable  and  gen- 
tle in  his  manners,  soothes  and  interests  the  beholder. 
But  love  takes  hold  upon  his  heart.  It  is  love  in  the 
Saviour's  character  that  constrains  us,  and  so  endears 
Ms  precious  name  to  our  hearts.  To  the  power  of  this 
he  resorted,  when  every  other  influence  failed  him,  in 
his  desire  to  convince  and  save  the  inhabitants  of  Jeru- 
salem. His  flowing  tears  bespoke  the  pity  of  his  heart, 
and  had  they  not  been  given  up  to  a  blind  and  obdurate 
mind  would  have  convinced  them,  that  as  God  is  love,  s« 
the  fulness  of  the  Godhead  did  dwell  bodily  in  him  ;  he 
was  so  filled  with  love  and  compassion  for  their  souls. 


itOBEKT  FINLEY,  A.  M.  137* 

And  when  christians  possess  this  temper  and  to  such  a 
degree  as  to  persuade  the  world,  that  they  have  a  real 
compassion  for  the  perishing  state  of  men,  they  have 
gone  far  to  make  sinners  believe  in  the  necessity  of 
being  born  again.  Love  and  pity  will  do  more  to  en- 
lighten and  persuade,  than  a  thousand  cold  and  unfeeling 
arguments.  Perhaps,  a  great  reason  why  ministers 
have  so  little  success  in  persuading  men,  is  the  want  of 
a  fervent  charity  for  their  souls.  Indifference  to  the  in- 
terests of  others,  whether  temporal  or  spiritual,  too 
much  resembles  the  temj^r  of  the  world,  whieh  has  nev- 
er heen  enlightened  by  the  Spirit  of  truth. 

2d.  In  innocence  and  separation  from  the  world.  The 
innocence  of  Adam  made  him  a  lit  object  for  the  love 
and  regard  of  angels.  It  arrayed  him  with  a  robe  of 
light  and  crowned  him  with  a  crown  of  glory.  And  be- 
ing lost  by  his  apostacy  from  God,  his  line  gold  became 
dim,  and  the  excellency  of  his  character  departed.  Sin 
is  called  in  the  scripture  by  the  name  of  darkness,  and 
the  father  of  lies  is  represented  as  the  prince  of  dark- 
ness. God,  because  of  his  perfect  holiness  is  called  that 
light  in  which  there  is  no  darkness  at  all.  Whosoever 
becomes  a  follower  of  God  as  a  dear  child,  is  assimilat- 
ed to  him  who  dwelleth  in  the  light,  and  is  exhorted  to 
cast  off  the  works  of  darkness,  and  put  on  the  armour  of 
light.  We  cannot  help  admiring  the  lives  of  those  who 
pass  through  a  polluting  world,  without  materially  in- 
juring their  christian  character,  by  any  great  departure 
from  the  perfect  rule  of  righteousness.  There  is  some- 
thing in  the  heart  of  man,  notwithstanding  his  fall, 
which  makes  him  remember  primeval  purity,  fix  it  as 
the  standard  of  all  that  is  excellent,  bow  before  it  wher- 
ever it  is  in  any  good  degree  discernible,  and  mark  it  as 

Vol.  t.  S 


138  NEW-JERSEY  FREACMEIC 

the  leading  star  which  conducts  to  heaven.  The  world  h 
in  reality  hut  little  influenced  hy  those  disciples,  whose 
lives  are  not  unblemished,  however  splendid  their  tal- 
ents, however  great  their  attainments,  however  hrilliant 
their  accomplishments.  If  they  admire  them,  it  is  for 
their  strength  of  mind,  and  elegance  of  taste,  but  not 
as  proper  guides  to  heaven.  Their  lives  only,  have  in- 
fluence on  the  hearts  and  consciences  of  men,  who  bear 
a  proper  resemblance  to  their  Lord  and  master,  who 
was  "  holy,  harmless,  undeliled,  and  separate  from  sin- 
ners."— Connected  with  hmoc^&cc  of  life,  is  separation 
from  the  world.  Not  an  austere  withdrawing  from  the 
endearments  of  society,  nor  slothful  negligence  of  ap- 
pointed duties.  But  that  temper  and  conduct  which  in 
the  midst  of  all  the  rational  enjoyments  of  society,  and 
the  diligence  of  a  faithful  steward,  still  exhibits  the 
character  of  a  pilgrim  and  sojourner.  There  is  some- 
thing exceedingly  impressive  about  the  man,  who  can 
persuade  the  beholder  that  he  believes  and  feels  himself 
made  for  a  better  world.  «  Be  not  conformed  to  this 
world,"  is  a  direction  of  the  greatest  moment.  It  is  to 
little  purpose  to  persuade  men  to  take  their  affections 
from  the  earth,  unless  we  can  at  the  same  time  persuade 
them,  that  we  have  not  selected  the  companions,  the 
fashions,  and  the  interests  of  the  present  life  as  our  best 
portion.  The  father  of  the  fai  thf  ul  is  conspicuous  among 
the  cloud  of  witnesses,  who  "  when  called  to  go  out  into 
a  place  which  he  should  after  receive  for  an  inheritance, 
obeyed  ',  and  went  out  not  knowing  whither  he  went, 
and  sojourned  in  the  land  of  promise,  as  in  a  strange 
country,  ('welling  in  tabernacles  with  Isaac  and  Jacob: 
for  he  looked  for  a  city  which  hath  foundations,  whose 


ROBERT  FINLEY,  A.  M.  139 

builder  and  maker  is  God ;  confessing  that  he  was  a  pil- 
grim and  stranger  in  the  earth,"  Heb.  xi. 

3d.  The  christian  light  consists  ;  in  being  superior  to 
the  troubles  of  the  world,  and  in  hcavenliness  of  mind. 
The  children  of  (his  life  who  have  no  better  hope  and 
look  for  no  better  portion,  act  consistently  with  them- 
selves when  they  keenly  feel  all  the  vicissitudes  of  life. 
They  have  here  their  gods  and  no  wonder  if  they  are 
troubled,  when  these  are  lost  or  endangered.  They 
know  no  other  happiness.  But  God  and  man  expect 
something  more  from  those  who  have  received  a  king- 
dom that  cannot  be  moved,  and  are  made  heirs  of  an  in- 
heritance, that  fadeth  not  away.  Not  that  the  good  man 
loses  the  sensibilities  of  his  nature,  or  puts  off  the  feel- 
ings of  humanity.  The  infusion  of  divine  grace  docs 
the  more  soften  the  heart.  The  pious  parent  does  not 
love  his  children  less  for  being  made  partaker  of  the 
grace  of  God,  but  the  more,  viewing  them  as  immortal 
beings.  Nor  does  the  pious  youth  less  esteem  and  rev- 
erence his  earthly  parents,  because  he  hath  a  father  in 
heaven.  He  loves  them  more  abundantly  because  the 
love  of  God  bath  strengthened  and  refined  his  heart. 
The  christian  may  therefore  feel  under  his  various  af- 
flictions. But  while  he  feels  and  mourns,  he  feels  and 
mourns  as  those  who  have  a  better  hope.  «  Therefore," 
saith  the  Psalmist,  '<  will  we  not  fear,  though  the  moun- 
tains be  carried  into  the  midst  of  the  sea.  There  is  a  riv- 
er, the  streams  whereof  shall  make  glad  the  city  of  God, 
the  holy  place  of  the  tabernacles  of  the  Most  High," 
Ps.  xlvi.  2,  4.  The  character  which  interests  mankind 
and  makes  them  wish  they  were  possessed  of  it,  is  that 
of  the  man  who  weeps  and  is  afflicted  when  the  tender 
ties  of  nature  are  unloosed.     But  who  smiles  through 


U»  NEW-JEKSEY  PliEACHE.k. 

his  tears,  looks  upward,  cries  Abba  Father,  and  is  as- 
sured that  his  beloved  interests  are  still  safe.  On  view- 
ing such  a  life,  it  is  easy  to  discover  that  the  end  of  that. 
Tnan  must  be  peace  ;  and  scarcely  any  one  can  forbear 
devoutly  wishing  himself  possessed  of  such  a  frame  of 
mind.  The  disciple  that  is  cast  down  but  not  destroyed, 
perplexed  but  not  in  despair,  who  looks  away  from  the 
things  that  are  seen  and  temporal,  thinks  of  the  things 
which  are  unseen  and  eternal,  and  casts  his  anchor  with- 
in the  veil,  makes  every  beholder  wish  himself  a  chris- 
tian.— Especially,  when  combined  with  this  temper,  there 
exists  a  heavenliness  of  mind.  Men  must  see  some  re- 
semblance of  heaven,  before  they  can  be  persuaded  to 
seek  it,  and  they  can  no  where  so  well  discern  it  as  in 
the  lives  of  those  who  are  journeying  thither.  While 
the  patriarch  in  the  cool  of  the  evening  walks  in  his 
fields,  contemplating  his  eternal  rest :  while  the  psalm- 
ist remembers  God  on  his  bed,  converses  with  him,  and 
rejoices  in  the  shadow  of  his  wings  :  while  the  apostle 
has  his  conversation  in  heaven,  from  whence  he  looks 
for  the  Saviour  the  Lord  Jesus  Christ,  to  change  his  vile 
body  ;  they  carry  a  divine  illumination,  not  upon  their 
souls  only,  but  almost  on  their  very  countenances.  I 
once  heard  of  a  little  child,  Avho  being  asked  by  a  pious 
mother,  whether  he  would  not  wish  to  be  like  a  certain 
one  of  his  relatives;  answered,  no.  Being  asked  in  like 
manner  concerning  another ;  he  answered,  no.  These 
were  both  professing  christians ;  but  they  had  not  in 
operation,  the  unction  from  the  Holy  One,  nor  were  they 
like  persons  who  waited  for  the  coining  of  the  bride- 
groom. But  when  he  was  asked  what  he  thought  of  a 
liicnd  who  wras  eminent  for  a  useful  life,  and  for  com- 


ROBERT  FINLEY,  A,  M.  Hi 

inunion  with  God  :  he  answered,  oh  !  mother,  I  wish  I 
may  live  and  die  like  him. 

4th.  The  last  part  of  the  christian's  light  is  humility 
and  repentance.  ««  And  be  ye  clothed  with  humility," 
saith  the  apostle  Peter.  In  his  estimation,  the  christian's 
most  beautiful  apparel,  was  humility,  and  his  most  use- 
ful ornament,  the  ornament  of  a  meek  and  quiet  spirit. 
On  the  humble  heart,  God  himself  looks  with  approba- 
tion ;  and  in  his  sight  humility  is  of  great  price.  Pur- 
ple and  fine  linen,  parade  and  equipage  have  their  effect 
upon  the  human  mind ;  but  they  have  no  tendency  to 
convince  the  beholder,  that  the  possessor  is  bound  for 
heaven.  Vanity  and  self-estimation  excite  men  to  great, 
sometimes  to  noble  actions.  But  after  all,  they  mani- 
fest but  little  of  the  spirit  of  heaven.  Indeed  few  things 
excite  greater  disgust,  than  a  mixture  of  high  religious 
profession,  and  empty  parade  or  swelling  pride.  When 
the  apostle  wished  to  make  a  deep  impression  on  the 
Ephesians,  and  establish  a  conviction  on  their  hearts, 
that  he  had  the  marks  of  a  true  apostle,  he  appealed  to 
his  humility.  "  Ye  know  from  the  first  day  that  I  came 
into  Asia,  after  what  manner  I  have  been  with  you  at  all 
seasons,  serving  the  Lord  with  all  humility  of  mind,  and 
many  tears,"  Acts  xx.  19.  Pride  looks  too  much  like 
the  prince  of  darkness  to  lighten  men  to  heaven.  Even 
the  lawful  equipage  of  wealth  sometimes  lessens  the 
christian's  light.  Let  those  therefore  who  would  wish 
to  hold  forth  the  light  to  others,  learn  of  Jesus  who  was 
meek  and  lowly  of  heart.  Moreover,  because  in  this 
world  of  weakntess  and  temptation,  offences  must  come, 
and  the  christian's  light  be  for  a  season  dimmed  ;  there- 
fore a  light  is  requisite  which  can  shine  through  and 
even  dissipate  his  darkness.     And  such  a  light  repent- 


1*2  NEW-JERSEY  PREACHER.- 

ance  is  found  to  be.  The  waters  of  contrition  have  a 
mighty  efficacy  to  cleanse  the  heart.  They  cannot  jus- 
tify in  the  sight  of  God.  This  the  blood  of  Christ  alone 
can  do.  But  they  may  purify  him.  "  For  behold  this 
self  same  thing,  saith  the  apostle,  that  ye  sorrowed  after 
a  godly  sort,  what  carefulness  it  wrought  in  you,  yea 
what  clearing  of  yourselves,  yea  what  indignation,  yea 
what  fear,  yea  what  vehement  desire,"  2  Cor.  vii.  11. 
While  the  heart  is  healed  toward  God,  the  wounded  cha- 
racter is  recovered  in  the  sight  of  men.  Few  descrip- 
tions in  the  holy  scripture,  strike  us  more  forcibly,  than 
that  of  the  prodigal  especially  after  he  comes  to  him- 
self. "  I  will  arise  and  go  to  my  father,  and  will  say  un- 
to him  ',  Father  I  have  sinned  against  heaven  and  before 
thee,  and  am  no  more  worthy  to  be  called  thy  son," 
Luke  xv.  18,  19.  It  is  almost  the  best  evidence  that 
can  be  given  of  real  piety,  when  men  after  lapsing  into 
sin,  are  truly  humbled,  and  with  sincere  repentance  re- 
covered to  God.  It  requires  a  greater  effort  of  the  soul 
to  endeavour  a  recovery  of  what  it  has  lost  by  tempta- 
tion, than  to  make  the  first  exertion  toward  a  religious 
life.  Offering  to  God  the  sacrifice  of  a  contrite  heart, 
is  an  act  at  which  the  world  looks  with  wonder.  For 
although  it  may  for  a  while  stand  in  doubt  whether  this 
profession  of  repentance  is  sincere  ;  yet  when  it  is  once 
convinced  of  this,  it  is  convicted,  and  desires  to  partake 
of  the  principle  which  has  actuated  the  real  penitent. 
Repentance  is  the  grace  which  excites  interest  and  joy, 
among  the  angels  of  God. — We  proceed, 

II.  To  consider  the  ways  in  which  the  christian  light 
may  best  be  made  to  shine  before  men. 

Christ  having  committed  the  illumination  of  the  world 
to  his  disciples,  proceeded  to  inform   them  that  it  was 


ROBERT  FINLEY,  A.  ftf .  143 

uot  proper  to  veil  this  light ;  that  they  ought  to  act  not 
like  those  who  light  a  candle  and  put  it  under  a  bushel. 
In  a  word  that  they  ought  to  let  their  light  shine  before 
men. — This  may  be  done  ;  by  the  disciples  standing  fore- 
most in  every  thing  that  is  excellent  and  useful :  by  the 
uniformity  of  his  conduct :  and  by  making  it  appear, 
that  his  happiness  consists  in  following  Christ. 

1.  By  standing  foremost  in  every  thing  that  i9  excel- 
lent or  useful : — the  conspicuous  place  is  always  in  the 
fore-front.  There  the  soldier  acquires  his  glory,  and  by 
doing  good  and  being  ready  to  communicate,  the  good 
man  obtains  the  respect  of  others.  "  What  do  ye 
more  than  others,"  said  Christ,  as  he  taught  his  dis- 
ciples, where  was  their  proper  place  in  point  of  duty. 
While  christians  do  not  exceed  others,  in  patience  and 
forbearance,  in  activity  and  zeal,  in  love  to  God  and 
charity  to  men,  their  light  is  not  discernible.  They  are 
lost  amidst  the  multitude,  and  cannot  be  distinguished. 
They  should  come  out  and  be  separate,  therefore ;  not 
with  the  vain-glorious  forwardness  of  the  man  who 
seeks  his  own  things  more  than  the  things  of  Christ,  but 
with  the  sincerity  of  those  who  feel  it  a  duty  to  be 
meekly  conspicuous  in  every  grace.  Without  wishing 
to  attract  the  notice  of  the  world,  they  should  be  desi- 
rous to  make  a  good  impression  in  favour  of  true  piety. 
The  pharisee  was  condemned,  who  to  obtain  the  praise 
of  men,  fasted  twice  in  the  week,  paid  tythes  of  all  he 
possessed,  and  for  a  pretence  made  long  prayers.  But 
the  conduct  of  Nieodemus  was  more  praise-worthy  who 
was  a  disciple,  but  secretly  for  fear  of  the  Jews.  It 
was  a  noble  commendation  of  the  Corinthians,  thai: 
their  charity  abounded  greatly.  The  forwardness  of 
their  minds  was  the   pleasing  theme   of  the  apostle's 


144  NEW-JERSEY  PREACHER. 

boast.  For  lie  bore  them  record,  that  according  to  their 
power,  yea  and  beyond  their  power,  they  were  willing  of 
themselves,  so  that  their  zeal  had  provoked  many.  Re- 
ligion must  live  and  act  to  be  visible  to  the  world :  and 
it  must  live  and  act  with  greater  vigor  than  the  spirit  of 
the  world,  to  have  its  proper  influence.  True  piety  for- 
gets the  things  that  are  behind,  and  reaches  to  the  things 
which  are  before.  Every  duty  does  not  belong  to  every 
christian,  God  having  marked  out  different  lines  for  dif- 
ferent characters.  But  in  their  proper  sphere,  every 
disciple  ought  to  feel  a  holy  ambition  to  be  among  the 
foremost,  in  whatsoever  is  lovely  and  of  good  report. 
They  may  be,  and  often  are  too  tardy  in  their  course  of 
duty.  But  this  very  tardiness  obscures  the  lustre  of 
their  character,  and  leaves  a  degree  of  doubt  whether 
they  are  influenced  by  the  spirit  of  Christ  or  not. 

2.  The  christian's  light  is  seen  in  the  uniformity  of 
his  life.  There  may  be  light  and  life  where  there  is 
great  unevenness  of  conversation.  But  they  are  great- 
ly obscured  by  such  unevenness.  While  there  are  ma- 
ny ebbs  and  flowings  in  the  current  of  the  professor's  life, 
he  is  often  seen  by  the  world  as  dark  as  its  own  chil- 
dren. Our  Saviour  has  informed  us  that  the  water  which 
he  gives,  shall  become  in  him  that  drinks  it,  a  well  of 
water  springing  up  unto  everlasting  life,  John  iv.  14.  It 
therefore  becomes  a  fixed  belief  with  men  in  general, 
that  there  is  no  true  religion,  where  the  course  of  chris- 
tian duty  does  not  proceed  as  evenly  as  the  stream  from 
the  living  fountain.  Foi;want  of  this  the  greatest  acts 
of  duty  and  even  piety,  are  only  like  the  blazing  of  a 
meteor,  which  flashes  and  is  extinguished,  and  seems  af- 
terward only  to  increase  the  darkness.  Light  it  is,  but 
no  one  can  be  benefited  by  it:  it  is  so  sudden  and  tran- 


\ 

ROBERT  FINLEY,  A.  M.  145 

sitory.  The  jealousy  of  man  concerning  the  piety  of 
others,  will  not  suffer  him  to  follow  them  unless  they 
have  some  resemblance  of  Jesus  Christ :  "  who  is  the 
same,  to-day,  yesterday  and  forever."  They  will  sus- 
pect that  it  is  melancholy,  or  enthusiasm,  or  hypocrisy, 
if  it  only  appears  on  a  sudden  and  disappears  as  soon. 
But  where  by  the  grace  of  God,  the  sense  of  duty,  and 
the  feelings  of  divine  love  operate  with  a  steady  influ- 
ence and  produce  a  uniform  obedience  to  the  will  of  God, 
there  the  best  impressions  are  ever  made  in  favor  of  pie- 
ty. Such  light  is  like  that  of  the  sun  constant  and  uni- 
form, to  the  praise  and  glory  of  God. 

3.  The  christian's  light  appears,  by  letting  others  see 
that  his  happiness  is  increased  by  religion. 

The  work  of  righteousness  is  peace,  and  the  effect  of 
righteousness  is  quietness  and  assurance  forever.  The 
heart  pants  after  happiness,  and  wheresoever  it  can  be 
found  with  the  greatest  certainty,  men  will  most  natur- 
ally go.  It  is  certain  that  religion  does  soothe  the  af- 
flictions, and  griefs  of  our  nature,  and  enlarge  its  joys. 
It  is  the  duty  therefore  of  every  christian  to  grow  in 
grace,  that  he  may  give  religion  its  proper  force  upon 
his  heart,  in  order  to  diminish  the  pressure  of  his  afflic- 
tions, and  render  his  life  as  tranquil  and  happy  as  possi- 
ble. He  may  thus  convince  mankind,  that  it  is  a  high 
privilege  as  well  as  duty  to  have  received  the  Spirit  of 
the  gospel.  Peace  of  conscience,  joy  in  the  Holy  Ghost, 
and  the  Spirit  of  adoption  which  embraces  the  pro- 
mise of  the  heavenly  inheritance,  cannot  fail  of  impart- 
ing an  excellent  savour  to  the  name  of  those  who  have 
largely  received  them.  When  the  afflicted  heart  is 
strengthened  by  confidence  in  God,  so  as  to  say  like  Da- 
vid,   «  when  my  father  and  my  mother  forsake  me, 

Vol.  i.  T 


146  NEW-JERSEY  PREACHER. 

then  the  Lord  will  take  me  up  :"  when  the  happiness  of 
prosperity  is  increased  by  the  love  of  God  :  when  grati- 
tude for  the  kindness  of  our  heavenly  Father,  enlarges 
the  satisfactions  of  life  :  then  it  is  made  evident,  that 
blessed  is  the  man  whose  God  is  the  Lord.  How  ear- 
nestly ought  christians  to  strive  for  the  fruits  of  the 
Spirit,  which  are  love,  joy,  and  peace.  They  Avould 
themselves  live  and  enjoy  at  a  different  rate.  Love,  the 
most  active  and  delightful  of  all  feelings,  would  pro- 
mote a  life  of  charity  and  equal  justice;  and  their  joy 
would  bear  up  their  spirits,  while  they  were  expecting 
the  blessed  hope,  the  bright  appearance  of  their  Lord. 
Religion  promises  an  increase  of  happiness  to  those  who 
embrace  it.  It  proposes  to  lighten  the  yoke  and  burden 
of  human  sorrows,  and  points  to  a  way  of  pleasantness 
and  to  a  path  of  peace.  What  it  promises,  it  is  able  to 
perform.  But  before  the  world  will  fully  believe  this, 
it  must  have  the  evidence  from  the  lives  of  professors, 
that  they  are  really  made  more  happy.  The  men  of 
grace  ought  to  fiud  glory  begun  below.  How  can  the 
world  believe,  unless  the  peevishness  of  the  human  heart 
is  abated,  the  raging  passions  cooled,  distressing  cares 
destroyed,  and  the  fear  of  death  diminished  visibly  in 
the  man  of  God  ?  God  hath  not  designed,  that  our  pre- 
sent condition  should  be  a  state  of  perfect  happiness. 
But  he  meant  that  his  children  here  should  partake  of 
some  consolations  which  should  teach  the  world  as  well 
as  convince  themselves,  that  they  have  chosen  the  better 
part. 

We  come  now  to  improve  this  subject  by  one  or  two 
observations — 

1.  We  may  notice  the  goodness  and  wisdom  of  the  di- 
vine providence,  in  appointing  true  christians  to  be  the 


ROBERT  PINLEY,  A.  M.  147 

light  of  the  world. — All  the  other  methods  by  which  it 
had  pleased  God  to  make  the  light  to  shine  in  the  dark 
places,  had  passed  away,  and  become  inexpedient.  Sin 
effaced  the  image  of  God  from  the  heart  of  man,  and  the 
light  within  was  obscured.  God  who  is  light  withdrew 
his  spiritual  beams  from  his  offending  creatures,  and  hid 
himself  behind  the  thick  cloud  of  iniquities.  The  min- 
istration of  angels  ceased,  after  that  the  Angel  of  the 
covenant  had  come,  the  minister  of  better  promises. 
The  mixed  and  terrible  scenes  of  Sinai  wherein  the  law 
was  given,  were  too  dreadful  ever  to  be  repeated.  The 
feeble  light  of  types  and  shadows,  fled  away  after  the 
coming  of  the  very  substance. — The  lamp  of  the  ancient 
prophets  was  extinguished,  and  their  succession  broken. 
The  beams  of  the  morning  star  were  absorbed  in  the 
overwhelming  brightness  of  the  sun  of  righteousness  ; 
and  Christ,  the  true  light,  had  withdrawn  from  the  sight 
of  men,  to  repossess  his  glory,  and  finish  our  salvation 
in  the  heavens — there  remained  therefore  only  the  light 
of  the  Spirit  in  the  souls  of  men,  which  Christ  at  his  as- 
cension promised  to  send  down  and  that  it  should  abide 
forever.  This  is  the  best  and  most  convincing  of  lights. 
The  image  of  God,  clearly  discernible  in  the  lives  of  good 
men,  is  the  most  satisfying  evidence  of  the  certainty  of 
religion.  The  nicest  reasonings  or  the  most  solid  de- 
monstrations have  but  little  effect,  unless  he  that  utters 
them  is  confessedly  a  man  of  God.  It  is  only  like  the 
operation  of  a  pleasing  dream,  the  remembrance  where- 
of glides  insensibly  away.  But  when  the  spirit  of 
Christ's  religion  is  displayed  in  the  life  of  his  disciples, 
it  becomes  substantia],  it  lives  and  produces  its  impres- 
sion. Herod  never  felt  the  denunciations  of  the  proph- 
ets ;  but  the  presence  of  the  Baptist  filled  him  with  awe 


lis  NEW- JERSEY  TREACHER. 

and  terror.  This  is  a  light  too,  the  nature  and  force 
whereof  is  easily  understood.  It  may  be  difficult  for 
most  men  to  enquire  into  the  certainty  of  those  various 
lights  which  God  hath  furnished  to  the  world.  But  it  is 
no  difficult  task  to  notice  the  workings  of  the  Holy  Ghost 
wherever  they  exist ;  and  they  are  understood  with  al- 
most equal  ease  by  the  rich  and  the  poor,  by  the  igno- 
rant and  the  wise.  One  may  not  be  able  to  read  his  bi- 
ble, nor  to  understand  the  plainest  book,  and  yet  be  fully 
competent  to  understand  the  language  of  a  holy  life- 
such  a  life  continually  addresses  the  observer;  "  we  are 
journeying  to  the  place,  of  which  the  Lord  said,  I  will 
give  it  unto  you,  come  thou  with  us,  and  we  will  do  thee 
good,  for  the  Lord  hath  spoken  good  concerning  us," 
Num.  x.  29. 

.2.  How  earnest  ought  every  christian  to  be  in  his  en- 
deavours to  make  his  light  shine. — The  motives  to  this 
duty  are  many  and  powerful ;  but  especially  those  con- 
nected with  our  text.  Others  will  be  greatly  benefitted, 
and  the  great  and  precious  name  of  our  God  and  Saviour 
glorified.  The  christian  is  surrounded  with  a  cloud  of 
witnesses,  most  of  whom  are  in  some  way  influenced  by 
his  example.  It  hath  pleased  God  to  create  man  with 
a  strong  propensity  to  follow  the  example  of  others 
whether  good  or  evil.  The  wicked  believe  that  there  is 
a  heaven,  and  a  happy  flock  who  are  collecting  there  ; 
and  a  hell  where  the  ncglecters  of  religion  must  feel  the 
stings  of  a  guilty  conscience  and  the  wrath  of  God. 
Perhaps  at  the  same  time  they  often  doubt,  wish  that 
there  was  no  heaven,  that  all  things  were  uncertain  in 
futurity,  and  that  their  prospects  might  be  as  good  as 
others.  In  this  mixture  of  certainty  and  doubt,  they 
will  often  look  upon  the  conduct  of  the  disciple,  to  judge 


ROBERT  FINLEY,  A.  M.  149 

whether  his  soul  is  really  filled  with  the  life  of  God, 
and  whether  the  lamp  kindled  by  the  sun  of  righteous- 
ness is  truly  burning  on  his  heart.  How  very  much  as 
to  means  does  the  salvation  of  the  world  depend  on 
christians.  They  are  set  for  the  falling  or  rising  of 
many.  Groping  in  the  darkness  of  sin,  the  world  is  left 
by  God  to  the  light  of  the  Holy  Ghost  shining  in  his 
people,  for  their  conviction  and  external  guidance.— In 
this  way  will  God  be  glorified  also.  When  the  disciples 
increased  in  faith  and  holiness,  the  name  of  Jesus  was 
exalted.  When  they  forsook  their  duty,  it  gave  occa- 
sion to  the  enemy  to  triumph.  When  David  sinned, 
the  Lord  said  unto  him  by  his  prophet ;  «  by  this  deed 
thou  hast  given  great  occasion  to  the  enemies  of  the 
Lord  to  blaspheme  :"  and  the  apostle  testifies  the  same 
to  heedless  christians  :  "  for  the  name  of  God  is  blas- 
phemed among  the  Gentiles  through  you."  Too  little 
do  we  think,  how  much  the  glory  of  God  among  men, 
and  the  honour  of  the  name  of  Jesus  Christ  our  Saviour 
rest  on  us  his  professed  people.  Men  cannot  follow 
Christ  into  heaven  to  see  him  there:  but  they  can  ex- 
amine the  character  and  conduct  of  those  who  profess  to 
have  received  his  Spirit  and  to  be  changed  into  his  like- 
ness. They  will  judge  of  the  master  by  his  household, 
of  the  parent  by  his  children,  and  of  our  heavenly  Fa- 
ther by  his  adopted  children.  And  what  a  powerful  in- 
centive should  this  be  to  live  a  life  of  exemplary  piety, 
and  to  shine  as  lights  in  the  world,  that  thereby  the 
name  of  God  is  exalted  !  What  so  glorious  as  the  name 
of  God  !  What  so  precious  as  the  name  of  Christ ! 
What  end  of  man  so  high  and  excellent  as  the  glory  of 
his  Creator  :    and  what  duty  so  urgent  as  that  of  living 


ISO  NEW  JERSEY  PREACHER. 

habitually  in  such  a  manner  as  to  make  others  glorify 
him! 

Now  to  him  that  is  light — to  the  bright  and  morning 
star — and  to  the  Spirit  of  illumination  be  immortal 
praises — AMEN. 


SERMON  VIII. 

THE  SMITTEN  ROCK. 

Exodus  xvii.  6. 

Behold  I  will  stand  before  thee  there  upon  the  rock  in  Horeb :  and  thou  shall 
smite  the  rock,  and  there  shall  come  water  out  of  it  that  the  people  may 
drink. 

BY  SOLOMON  FR^LIGH,  D.D. 

Professor  of  Divinity,  and  pastor  of  a  Dutch  Reformed  congregation  in  Hack- 
ensack  and  Scraalenberg. 


NEW-JERSEY   PREACHER. 


SERMON  VIIL 

Exodus  xvii.  6. — Behold  I  will  stand  before  thee  there,  upon  the  rock  in  Horeh  : 
and  thou  shalt  smite  the  rock,  and  there  shall  come  water  out  of  it,  that  the 
people  may  drink. 

A  HE  journey  of  the  children  of  Israel  from  Egypt  to 
Canaan,  was  a  standing  miracle,  and  evidently  intended 
to  represent  the  wonderful  changes,  and  providential  in- 
terpositions, incident  to  a  life  of  faith  and  holiness.  They 
were  liberated  from  the  most  abject  servitude  that  ever 
oppressed  an  unhappy  people,  and  their  joy  seemed  to 
preclude  every  apprehension  of  any  future  disaster.. 
But  behold  their  disappointment !  They  come  to  the 
waters  of  Marah,  and  borne  down  with  extreme  fatigue, 
and  thirst,  were  delighted  with  the  prospect  of  cooling 
draughts  ;  but  alas !  the  water  was  bitter  !  however  their 
expectation  shall  not  be  defeated ;  a  species  of  wood  is 
provided,  which  thrown  into  it  corrects  its  taste,  and 
renders  it  palatable.  The  traveller  to  the  heavenly 
Canaan  does  not  proceed  far,  when  he  meets  with  the 
bitter  waters  of  affliction,  both  internal  and  external, 
which  nothing  but  the  wood  of  our  Saviour's  cross  can 
sweeten.  Their  next  grievance,  and  which  produced 
seditious  murmurings,  was  want  of  food.  The  clouds 
drop  manna,  and  the  eastern  breezes  waft  multitudes  of 
quails  into  their  camp.  The  christian  sojourner  in  this 
strange  land,  becomes  subject  to  hunger,  which  nothing 
can  allay  but  the  bread  that  cometh  down  from  heav- 
en, justly  and  emphatically  denominated  the  hidden 
Vol.  t,  IT 


154  NEW-JERSEY  PREACHER. 

manna.  The  next  afflictive  occurrence,  is  again  want  oi' 
water  to  extinguish  their  thirst,  at  Rephidim.  They 
diode  with  Moses  ; — "  Wherefore,"  said  they,  "  is  this, 
that  thou  hast-  brought  us  up  out  of  the  land  of  Egypt 
to  kill  us  and  our  cattle  with  thirst."  Upon  his  crying 
unto  the  Lord,  he  was  commanded  to  take  with  him  the 
elders  of  Israel,  and  his  rod,  and  repair  to  a  certain 
rock  in  Horeb,  and  the  Lord  promises  as  in  the  text,  "  Be- 
hold I  will  stand  before  thee  there,  and  thou  shalt  smite 
the  rock  ;  and  there  shalt  come  water  out  of  it,  that  the 
people  may  drink."  The  weary  traveller  in  his  jour- 
ney to  the  celestial  world  meets  with  his  Rephidims,  a 
dry  and  thirsty  land  where  no  water  is,  and  where  he 
pants  for  the  refreshing  streams  of  quickening  grace, 
as  the  hunted  hart  for  the  water  brooks.  But  behold 
his  rock  in  Horeb  is  smitten ;  waters  flow  out  of  it,  that 
the  people  may  drink.  That  I  may  treat  the  subject 
with  some  order,  I  shall  show, 

I.  That  the  Saviour  Jesus  Christ  was  typified  by  this 
rock  in  Horeb. 

II.  In  what  manner  he  was  smitten,  and, 

III.  For  what  purpose, 

I.  Jesus,  the  Redeemer  of  Israel,  the  Mediator  of  the 
new  covenant  is  typified  and  prefigured  by  this  rock  in 
Horeb  ;  as  a  proof  I  may  quote  inspired  authority ;  see 
1  Cor.  x.  4,  "  for  they  drank  of  that  spiritual  rock  that 
followed  them,  and  that  rock  was  Christ."  To  select  a 
rock  as  emblematical  of  the  Saviour,  is  an  evidence  of 
divine  wisdom,  as  nothing  can  be  more  expressive  of 
his  mediatorial  qualities.  As  a  rock  he  is  the  strength 
and  support  of  his  people.  In  this  point  of  view  he  ap- 
plies the  figure  to  himself;  see  Matt.  xvi.  18,  "  Upon 
this  rock  I  will  build  my  church  and  the  gates  of  hell 


SOLOMON  FRiELIGH,  D.D.  155 

shall  not  prevail  against  it."  In  strains  of  pious  ejacu- 
lation the  sweet  singer  of  Israel  tunes  his  harp  in  Psalm 
xviii.  2,  "  The  Lord  is  my  rock,  and  my  fortress,  and 
my  deliverer,  my  God,  my  strength  in  whom  I  will  trust ;" 
and  in  Psalm  lxi.  2,  he  prays,  «  lead  me  to  the  rock  that 
is  higher  than  I."  As  a  rock,  he  is  to  his  people  a  re- 
fuge, and  an  asylum,  in  times  of  imminent  danger  ;  to 
him  they  fly  with  nimble  wing  when  pursued  by  their 
embittered  foes. — «  He  is  an  hiding  place  from  the  wind, 
and  a  covert  from  the  tempest,  as  rivers  of  water  in  a 
dry  plaee,  as  the  shadow  of  a  great  rock  in  a  weary 
land,"  see  Isaiah  lxii.  2.  This  rock  was  in  Horeb 
the  mount  of  God.  The  rock  Jesus  holds  his  seat 
in  his  church,  God's  holy  mountain  ;  he  is  in  the 
midst  of  her  a  Sinai  in  holiness ;  he  is  the  foundation 
stone,  which  the  builders  rejected,  and  is  become  the 
head  of  the  corner. 

He  is  there  as  King,  bearing  universal  sway  over  his 
extensive  dominions,  for  he  was  anointed  over  his  holy 
hill ;  on  this  mount  he  feeds  his  flock  ;  here  he  is  to  all 
his  chosen  a  refuge  in  distress  and  a  very  present  help 
in  time  of  trouble. 

II.  The  rock  in  Horeb  was  smitten.  Jesus  our  rock 
eould  have  produced  nothing  advantageous  to  his  people, 
had  he  not  been  smitten.— He  was  smitten  with  the  rod 
of  Moses;  the  rod  of  God's  fiery  law  inflicted  on  him 
all  its  awful  penalties ;  he  had  declared  himself  man's 
substitute,  placed  himself  in  man's  law-stead,  and  made 
himself  obnoxious  to  all  the  punishment  sin  had  merited. 
The  sins  of  the  elect  become  his  by  imputation,  his  per- 
fect innocence  and  spotless  holiness  become  theirs  ;  hence 
a  pious  christian  once  addressed  the  Saviour,  «  Lord,  my 
sins  are  thine,  thy  righteousness  is  mine  :  I  am  thj  hell, 


156  NEW-JERSEV  PREACHER. 

but  thou  art  my  heaven.""  From  this  rod  he  received 
many  sore  stripes.  They  were  laid  long  and  heavy.  It 
heaped  on  him  all  its  dreadful  maledictions,  see  Gal.  iii.  13, 
"  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us  :  for  it  is  written  cursed  is 
every  one  that  hangeth  on  a  tree."  He  was  smitten  by 
the  rod  of  divine  justice.  Having  undertaken  to  bring 
in  an  everlasting  righteousness,  by  making  complete  sat- 
isfaction to  vindictive  justice,  the  uttermost  farthing  of 
the  sinner's  enormous  debt  was  demanded  from  the  sure- 
ty ;  the  most  rigid  infliction  of  all  the  punishment  due 
to  sin  :  not  a  groan,  not  a  tear,  not  a  single  arrow  of  di- 
vine vengeance,  nor  one  bitter  ingredient  in  the  cup  of 
God's  wrath,  could  be  deducted :  justice  seized  him  by 
the  throat,  and  said,  pay  me  what  thou  owest  as  surety 
for  thy  people. 

He  was  smitten  by  the  rod  of  devils.  At  his  entrance 
into  the  world,  satan  raised  a  storm  against  him  in  the 
slaughter  of  the  innocents  at  Bethlehem.  On  his  en- 
trance on  his  public  ministration,  he  made  another  for- 
midable attack  on  the  seed  of  the  woman.  He  led  him 
inio  the  wilderness,  and  there  harrassed  him  with  the 
most  direful  temptations,  for  the  space  of  forty  days ; 
and  again  when  his  mediatorial  sufferings  were  brought 
to  a  crisis,  and  about  to  receive  their  completion,  all  the 
powers  of  hell  rushed  upon  him  with  infernal  rage,  de- 
termined to  crush  his  scheme  for  the  subversion  of  the 
kingdom  of  darkness  in  its  last  efforts.  The  devils  pro- 
bably accosted  him  with  such  language  as  this  ;  "  Feeble 
man,  what  a  tremendous  work  hast  thou  undertaken  ! 
namely,  to  suffer  the  punishment  due  to  sin  :  all  the  host 
of  angels  are  inadequate,  and  wilt  thou,  01  despicable 
son  of  Mary,  venture  upon  it  ?    Abandon  a  work  so  far 


SOLOMON  FRiELIGH,  "D.D.  157 

above  thy  created  powers ;  thou  wilt  surely  sink  under 
the  pressure  of  such  a  presumptuous  attempt." 

He  was  smiften  by  Romans:  Pilate  commanded  him 
to  be  scourged,  hoping  thereby  to  excite  the  compassion 
of  the  Jews.  Behold  the  innocent  Son  of  the  Most  High, 
with  his  body  all  over  lacerated  and  torn  to  pieces. 

He  was  smitten  by  the  Jews  :  smitten  with  mocking 
tongues*  crying,  "  Hail  king  of  the  Jews  !  Who  is  it  that 
smiteth  thee  ?  If  thou  be  the  Christ,  come  down  from 
the  cross ;  others  he  saved,  himself  he  cannot  save." 
Smitten  with  thorns  on  his  head,  with  nails  in  his  hands 
and  feet,  with  a  javelin  in  his  side,  and  in  his  soul  with 
sorrows  and  the  wrath  of  an  incensed  Jehovah. 

He  was  smitten  by  the  rod  of  his  people's  sins,  «  for 
he  was  wounded  for  our  iniquities  and  bruised  for  our 
transgressions ;  the  chastisement  of  our  peace  was  upon 
him,  and  by  his  stripes  we  are  healed."     All  the  sins  of 
every  individual,  and  of  all  collectively,  who  have  exist- 
ed from  the  beginning  of  time,  and  of  all  who  shall  exist 
to  the  end  of  the  world's  duration,  were  loaded  on  him. 
Enormous  mass  !    How  was  our  rock  smitten  !    He  was 
smitten  during  the  whole  time  of  his  sojourning  on  earth ; 
it  was  by  no  means  limited  to  his  crucifixion,  nor  to  the 
most  excruciating  passion  of  his  last  moments.     From 
his  manger  to  his  grave  was  one  continued   scene   of 
smiting  :  born  of  a  contemptible  virgin,  and  in  a  stable ; 
debarred  from  the  comforts  and  often  from  the  necessa- 
ries of  life  ;  travelling  through  the  Jewish  country  on 
foot,  accompanied  by  twelve  companions  in  mean  attire, 
one  of  them  carrying  the  bag  ;  possessing  not  a  mite  to 
pay  his  tribute,  until  he  had  extracted  it  from  the  bow- 
els of  a  fish — How  affecting  his  complaint,  and  yet  how 
magnanimous !  «  Foxes  have  holes,  and  the  fowls  of  the 


168  NEW-JERSEY  PREACHER. 

air  nests ;  but  the  Son  of  man  hath  not  whereon  to  lay 
his  head."  He  Avas  smitten  with  hunger,  thirst  anil  fa- 
tigue !  He  was  smitten  with  the  rod  of  divine  indigna- 
tion ;  the  Father  who  now  proceeded  against  the  darling 
of  his  bosom,  in  the  character  of  an  angry  judge,  sus- 
pended that  parental  affection  which  his  Son  from  eter- 
nity had  enjoyed  in  his  bosom,  and  rushed  on  him  with 
all  the  vengeance  of  offended  majesty.  How  awfully 
doth  he  excite  his  indignation  against  him,"  Zech.  xiii.  7, 
"  Awake,  O  sword !  against  my  shepherd ;  and  against  the 
man,  that  is  my  fellow,  saith  the  Lord  of  Hosts  :  smite 
the  shepherd."  He  held  the  bitter  cup  at  his  lips,  and 
there  continued  it  until  he  had  drank  the  last  drop  of  his 
wrath.  Like  the  rock  in  Horeb,  he  was  smitten  merely 
for  others,  «  He,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God  ;"  see  1  Pet.  iii.  18.  Astonishing  conde- 
scension and  grace  :  this  is  love  j  love  that  surpasseth  all 
understanding :  angels  have  been  desirous  to  look  into 
this  tremendous  plan  of  divine  love,  but  have  not  been 
able.  It  is  too  high  for  finite  conception ;  an  ocean  with- 
out bottom  or  shore,  infinite  like  deity.  That  the  Son 
of  God  should  willingly  submit  to  all  these  smitings, 
merely  for  the  sake  of  promoting  the  happiness  of  apos- 
tates, rebels,  and  enemies,  is  a  fact  that  exceeds  all  the 
powers  of  created  reflection.  We  can  only  say,  the  Lord 
hath  done  it,  and  it  is  wonderful  in  our  eyes.  It  will  fur- 
nish the  most  pleasing  theme  for  beatified  contempla- 
tion to  saints  in  glory.  The  heavenly  arches  will  ring 
forever  with  loud  Hosannas  to  the  rock  of  our  salva- 
tion, that  was  smitten,  not  on  Mount  Horeb,  but  on 
Mount  Calvary ;  and  a  reflection  that  their  sins  have 
smitten  him,  will  greatly  swell  the  celestial  anthems. 
O  !  to  consider,  that  by  suffering  all  this  smiting,  he  has 


SOLOMON  FRJELIGH,  D.  *.  35* 

brought  tliem  to  glory,  will  link  their  hearts  to  Imman- 
uel,  in  the  indissoluble  bond  of  unfeigned,  eternal  love  ! 

III.  The  rock  in  Horeb  was  smitten,  that  water 
might  eome  out  of  it,  and  the  people  drink  :  for  the  same 
purpose,  was  the  rock  Jesus  smitten  ?  We  shall  enquire, 
1.  What  hath  resulted  from  all  the  sinkings  our  Saviour 
underwent,  that  can  fitly  be  represented  by  the  water 
that  flowed  from  the  smitten  rock  at  Horeb.  2.  How 
his  people  are  said  to  drink. 

The  blessed  effects  of  our  Lord'3  active  and  passive 
obedience  are,  in  many  places  of  scripture,  compared  to 
water,  especially  those  spiritual  gifts  and  influences, 
which  he  hath  purchased  ;  see  Isaiah  xliv.  3,  "  I  will  pour 
water  upon  him  that  is  thirsty,  and  floods  upon  the  dry 
ground ;  I  will  pour  my  Spirit  upon  thy  seed,  and  my 
blessing  upon  thine  offspring ;"  see  also  John  iv.  14?, 
¥■  But  whosoever  shall  drink  of  the  water  that  I  shall 
give  him,  shall  never  thirst ;  for  the  water  that  I  shall 
give  him,  shall  be  in  him  a  well  of  water,  springing  unto 
everlasting  life."  A  body  of  water  possesses  astonish- 
ing force  ;  running  in  strong  and  rapid  currents,  it  often 
overturns  cities,  inundates  extensive  tracts  of  country, 
and  overwhelms  every  thing  that  comes  in  its  way.  So 
the  Spirit  of  Christ  in  its  powerful  and  saving  operations 
on  the  human  mind  ;  it  breaks  in  with  amazing  energy, 
and  carries  all  before  it ;  the  carnal  bias,  erroneous 
principles,  strong  prejudices,  self-sufficiency,  and  pride, 
are  all  necessitated  to  yield  to  the  omnipotence  of  the 
Holy  Ghost.  Water  possesses  a  power  to  wash  away 
filth  or  remove  a  stain  ;  by  the  purifying  efficacy  of  the 
divine  Spirit  the  sinner's  innate  pollution  and  unclean- 
ness  is  washed  away ;  see  1  Cor.  vi.  11.  "  Such  were 
some  of  you  ;  but  ye  are  washed,  but  ye  are  sanctified. 


160  NEW-JERSEY  PREACHER. 

but  ye  are  justified,  in  the  name  of  our  Lord  Jesus 
Christ,  and  by  the  Spirit  of  our  God."  Water  posses- 
ses a  nourishing  virtue,  so  do  the  gifts  and  endowments 
of  the  Holy  Ghost. 

The  rock  was  smitten  that  the  people  might  drink. 
This  smiting,  with  all  the  water  that  gushed  out  of  the 
rock,  would  have  afforded  no  refreshment  had  the  peo- 
ple abstained  from  drinking.  Tiie  blood  and  Spirit  of 
Jesus  Christ  possess  power  to  quicken  and  revive  our 
souls,  to  make  them  vivid  and  fruitful,  but  not  unless 
we  drink  of  these  waters  of  life. — Christ's  people  drink 
of  this  rock  by  faith  ;  out  of  his  exhaustless  stores  they 
receive  abundant  supplies  of  grace;  see  John  vii.  37,  38, 
(i  On  the  last  day,  that  great  day  of  the  feast,  Jesus  siood 
and  cried,  saying,  if  any  man  thirst,  let  him  come  unto 
me,  and  drink. 

"He  that  believeth  on  me,  as  the  scripture  hath  said, 
out  of  his  belly  shall  flow  rivers  of  living  water."  The 
phrase  is  expressive  of  that  exquisite  gladness,  which 
the  Holy  Spirit  produces  in  the  hearts  of  God's  people, 
yea,  joy  unspeakable  and  full  of  glory  ;  «  for  the  king- 
dom of  heaven  is  not  meat  and  drink,  but  peace,  joy  and 
gladness  through  the  Holy  Ghost."  The  waters  that 
flowed  from  the  smitten  rock  were  emblematical  of  that 
abundance  which  believers  receive  through  Jesus  Christ; 
namely,  rivers  of  living  water  ;  enough  for  all  the  peo- 
ple to  drink  ;  therefore  eat,  O  friends  j  drink,  yea,  drink 
abundantly,  O  beloved. 

"  They  are  satisfied  with  the  fatness  of  his  house,  and 
he  makes  them  drink  out  of  the  rivers  of  his  pleasure." 
Not  only  are  all  their  wants  supplied,  and  all  their  holy 
desires  satisfied,  but  all  share  in  this  abundance,  from 
the  most  eminent  personage    to  the  meanest  babe  in 


SOLOMON  FR-ELIGH,  D.D.  1CJ. 

Christ.  These  streams  are  not  limited  within  the  nar- 
row confines  of  this  lower  world,  they  water  even  the 
celestial  paradise.  The  myriads  of  glorified  spirits 
drink  of  this  rock.  It  is  there  «« a  river  of  pure  water  of 
life,  clear  as  crystal,  proceeding  out  of  the  throne  of 
God,  and  of  the  Lamb,"  see  Rev.  xxii.  1.  Here  they 
are,  comparatively  speaking,  barely  the  droppings  of  the 
sanctuary ;  there  they  flow  in  copious  rivers,  and  make 
glad  the  city  of  God,  the  New  Jerusalem  ;  there  they 
fill  the  hearts  of  the  blessed,  with  fulness  of  joy  and 
pleasures  forevermore  at  God's  right  hand.  Eternity 
will  never  obliterate  from  their  minds  the  recollection 
that  their  glorified  state  has  originated  from  the  smiting 
of  the  rock  of  ages,  Jesus  Christ ;  hence,  in  strains  of 
beatific  rapture,  they  sing,  "  Unto  him  that  loved  us 
and  washed  us  from  our  sins,  in  his  own  blood,  and  hath 
made  us  kings  and  priests  unto  God  and  his  Father — to 
him  be  glory  and  dominion  forever  and  ever — AMEN." 

IMPROVEMENT. 

I.  From  what  has  been  advanced  on  the  subject,  we 
may  infer, 

1.  That  salvation,  through  the  sufferings  of  a  divine 
Saviour,  justly  excites  admiration.  The  whole  intelli- 
gent system  is  struck  with  amazement.  Doubtless  the 
Israelites  were  astonished  when  they  saw  the  smitten 
rock  in  Horeb  emit  rivers  sufficient  for  six  hundred 
thousand  and  upwards,  with  their  numberless  herds  | 
and  who  is  not  amazed  at  the  tremendous  effects  of  the 
Redeemer's  obedience,  whereby  a  perishing  world  has 
been  saved  ?  Who  does  not  wonder  at  the  benevolent  de- 
sign ?  What  goodness  !  what  love  !  what  condescension  ! 
what  mercy  did  the  Israelites  observe  in  this  miracle  ! 

Vol.  t.  W 


16iJ  JSEW -JERSEY  PREACHER. 

but  infinitely  more  is  to  be  seen  in  the  smiting  of  our 
rock  ; — O  that  the  Almighty  should  send  his  darling  Son, 
to  suffer  all  these  smitings  for  us  !  had  it  been  for  fallen 
angels,  but  O  !  for  such  vile  nothings  as  we  are  j  incom- 
prehensible condescension ! 

2.  It  has  equally  a  tendency  to  excite  joy.  What  ec- 
stacies  of  joy  must  have  expanded  the  heart  of  every  Is- 
raelite, when  they  beheld  the  waters  gushing  from  the 
rock.  Ready  to  perish,  despairing  of  relief,  and  con- 
ceiving it  impossible,  according  to  the  nature  of  things, 
that  water  could  be  extracted  from  a  flinty  substance. 
How  may  christians  rejoice,  when  they  behold  Jesus 
Christ,  God's  eternal  and  beloved  Son,  thus  smitten,  that 
their  souls,  ready  to  perish,  might  yet  be  saved  ! 

3.  Such  reflections  should  excite  sincere  thankfulness. 
What  gratitude  did  doubtless  fill  the  hearts  of  these  Is- 
raelites when  they  saw  rivers  spouting  from  the  rock ; 
scorched  with  thirst,  harrassed  with  desponding  fears 
and  torturing  apprehensions  that  they  were  led  into  the 
wilderness,  with  their  wives,  their  children,  and  their 
cattle,  to  perish.  They  must  have  experienced  the  most 
grateful  emotions  when  they  saw  that  a  beneficent  pre- 
server would  command  the  roeks  to  supply  them,  where 
no  springs  could  be  found.  How  much  more  should  the 
most  sincere  and  unaffected  gratitude  influence  our 
minds,  when  Ave  consider  that  God  caused  the  beloved 
of  his  bosom  to  be  smitten,  that  sinners  might  drink  of 
the  waters  of  life  and  live  for  ever ! 

II.  But  at  no  time,  and  on  no  occasion,  does  any  spir- 
itual entertainment  so  fully  answer  to  the  smiting  of 
the  rock  in  Horeb,  as  when  the  sacrament  of  the  Lord's 
Sapper  is  administered ;  here  Christ  crucified  is  set 
clearly  before  our  eyes ;  here  we  view  him  as  the  smit- 


SOLOMON  FRiELIGH,  D.D.  16S 

ten  rock.  But,  alas  !  multitudes  reject  and  despise  him, 
by  neglecting  and  slighting  this  ordinance.  What  would 
you  have  thought  if  persons  among  these  perishing  Is- 
raelites had  refused  to  come  to  the  rock,  and  had  said, 
«  We  believe  not  that  a  drop  of  water  will  come  out  of 
it,  though  it  be  smitten  a  thousand  limes,  and  had  rath- 
er perish  than  come  ?"  Your  obstinacy  and  folly,  who 
neglect  the  Lord's  Supper,  are  still  more  unjustifiable. 
You  disobey  his  positive  command.  "  Do  this  in  re- 
membrance of  me,"  was  the  dying  injunction  of  our 
Lord.  And  what  is  your  reply  ?  We  will  not  eat  this 
bread,  and  drink  this  cup  in  remembrance  of  thee.  We 
are  not  desirous  of  remembering  thee,  and  care  not  how 
soon  we  forget  thee.  Ye  deprive  yourselves  of  the  most 
solemn  and  the  most  beneficial  of  all  gospel  ordinances, 
and  thus  you  act  a  foolish  part :  like  the  prodigal,  you 
run  away  from  your  father's  sumptuous  table,  and  are 
content  to  feed  upon  husks.  But  says  some  one,  ««  a 
morsel  of  bread  and  a  sip  of  wine  appear  so  trifling  and 
insignificant,  that  I  cannot  see  what  good  effect  they  can 
produce."  Who  art  thou,  O  man,  that  thou  wouldst 
boast  of  wisdom  superior  to  that  of  Jehovah,  who  has 
been  pleased  to  institute  these  simple  elements,  seals  of 
his  covenant  ?  A  scrap  of  paper,  and  small  bit  of  seal- 
ing-wax, confirms  your  title  to  all  your  earthly  posses- 
sions ;  and  yet  these  are  in  themselves  trifling  things : 
and  will  you  reject  the  offer  of  an  inheritance  among  the 
saints  in  light,  because  your  heavenly  Father  has  thought 
proper  to  seal  your  title  to  it,  by  broken  bread  and  a 
cup  of  blessing  ?  Besides,  as  the  ritual  of  the  Mosaick 
worship  was  extremely  expensive,  which  rendered  it  a 
burden  too  heavy  to  be  borne ;  that  under  the  new  dis- 
pensation was    intended  to  restore  equal  liberty,  and 


164  NEW-JERSEY  PREACHER. 

therefore  must  necessarily  be  simple — Says  another,  "  I 
cannot  view  the  Supper  as  essential  to  salvation,  and 
therefore  it  may  be  dispensed  with."  Friend!  thy  pro- 
mise is  just,  but  thy  conclusion  is  false.  It  is  not  essen- 
tial to  salvation.  A  man  may  go  to  heaven  who  has  never 
partaken  of  the  Lord's  Supper.  But  it  may  not  be  dis- 
pensed with ;  and  whoever  lives  in  an  habitual  neglect  of 
this  ordinance,  certainly  is  not,  nor  was  he  ever  in  the 
way  to  heaven. 

Says  another.  "  I  am  afraid  of  eating  and  drinking 
my  damnation."  Against  partaking  unworthily  we 
should  use  all  possible  precaution  ;  but  that  precaution 
does  not  consist  in  abstinence,  for  thereby  we  most  cer- 
tainly expose  ourselves  to  condemnation.  Another  ob- 
jects— «  I  am  too  great  a  sinner,  it  would  certainly  be  pre- 
sumption in  the  extreme  should  such  a  wretch  approach 
the  sacred  board." — This  ordinance  is  by  no  means  insti- 
tuted for  sinners,  whose  sins  may  be  comparatively  few, 
but  for  sinners  without  distinction.  Not  for  a  few  po- 
lite moralists,  but  for  the  most  abandoned  profligate, 
provided  he  repents  and  believes  ;  for  Saul  of  Tarsis, 
who  persecuted  the  lambs  of  Christ ;  for  Mary  Magda- 
len, whose  body  had  become  a  den  of  devils ;  for  the 
thief  on  the  cross ;  yea,  for  many  who  had  assisted  in 
killing  the  Lord  of  glory. — Says  another,  "  I  do  not  find 
that  I  possess  the  requisite  frames  and  exercises  of 
mind,  and  therefore  I  cannot  come ;  not  that  humble 
mindedness,  not  that  brokenness  of  heart,  nor  that  con- 
trition of  spii'it,  which  I  think  we  should  experience 
when  we  go  to  the  Lord's  table.  Your  uneasiness  is  an 
evidence  that  you  are  not  wholly  destitute  of  them,  but 
that  you  do  not  possess  them  to  the  degree  you  would 
wish— but  know  ye  not  that  these  are  among  the  bless- 


SOLOMON  FRJELIGH,  D.  D.  165 

ings  that  result  to  the  people  of  God,  from  the  use  of 
this  ordinance  ?  Ah  !  says  another,  <«  I  would  come  to 
the  table,  but  I  feel  not  that  hunger  and  thirst  which, 
according  to  our  Lord's  sermon  on  the  mount,  would 
render  me  a  proper  subject  of  the  promised  blessing." 
And  yet  you  appear  not  to  be  devoid  of  that  very  hunger 
and  thirst.  Pray  what  else  is  the  desire  you  intimate, 
but  the  identical  frame,  whose  want  you  complain  of  ? 

III.  The  solemnity  of  the  ordinance  demands  that  I 
should  particularly  address  you  who  have  made  up  your 
minds,  and  have  determined,  in  the  power  of  divine 
grace,  to  approach. 

Come  with  a  broken  heart ;  such  an  oblation  is  accept- 
able to  God  ;  on  such  he  will  look  who  are  of  a  broken 
heart  and  of  a  contrite  spirit,  and  that  tremble  at  his 
word.  Was  Jesus  broken  for  you,  and  should  not  you  be 
broken  for  him  ?  Come,  leaning  on  Jesus  as  one  that 
leaneth  on  her  beloved  :  come,  weeping  :  He  will  lead  you 
with  joy.  O  did  he  weep  blood  for  you,  and  will  you  not 
weep  tears  for  him  ? 

When  at  the  table,  meditate  on  his  sufferings  ;  their 
nature,  their  variety,  their  design,  and  their  effects. 
Consider  his  command  when  he  instituted  this  ordinance. 
"  Do  this  in  remembrance  of  me."  Does  not  your  heart 
reply — remember  thee  ?  O  !  should  I  ever  forget  thee  ? 
Forget  one  who  has  shed  his  own  blood  for  my  soul  ? 
No  !  let  my  right  hand  forget  its  cunning,  if  I  forget  my 
Redeemer.  O,  my  soul,  keep  my  Jesus  in  everlasting 
remembrance. — AMEN. 


SERMON  IX. 

ON  THE  SACRAMENT  OF  THE  LORD'S 
SUPPER. 

1  Cor.  xi.  28. 

But  let  a  man  examine  himself,  and  let  him  eat  of  that  bread  and  drink  <rf 
that  cup. 

BY  CHARLES  H.  WHARTON,  D.  D. 

Rector  of  St.  Mary's,  Burlington. 


NEW-JERSEY   PREACHER. 


SERMON  IX. 

1  Cor.  xi.  28. — "  But  let  a  man  examine  himself,  and  so  let  him  eat  of  that 
bread  and  drink  of  that  cup." 

J.  HE  all- wise  governor  of  the  universe  knowing  what 
is  in  man,  and  condescending  to  his  infirmities,  has  not 
accommodated  his  holy  ordinances  to  the  intellectual  im- 
provements of  a  few  only  of  the  human  race,  but  adapt- 
ed them  to  the  great  mass  of  mortals,  immersed  in  sen- 
sual things,  prone  to  acquiesce  in  mere  animal  life,  and 
with  difficulty  perceiving  and  admitting  the  pure  and  ex- 
alted truths  of  religion.  The  rites  which  he  has  insti- 
tuted are  accompanied  with  sensible  images,  with  ob- 
jects visible,  and  tangible  in  order  to  conduct  the  carnal 
mind  by  gentle  gradations,  and  in  the  easiest  manner, 
to  the  sublimity  of  a  spiritual  and  celestial  state.  For 
this  purpose  he  has  appointed  two  sacraments,  Baptism 
and  the  Lord's  Supper,  in  which  the  elements  o**  water, 
bread,  and  wine,  are  constituted  under  the  operation  of 
his  Spirit,  both  signs  and  means  of  sanctification  and  par- 
don. In  these  symbolical  institutions  something  is  done 
as  well  as  spoken,  some  palpable  signs  are  introduced., 
and  the  language  of  actions  and  signs  is  adopted,  a  lan- 
guage more  impressive  and  universal  than  any  mode  of 
articulate  utterances  whatever. 

The  word  sacrament,  which  distinguishes  these  Holy 
Rites,  is  certainly  not  a  scriptural  term,  neither  is  it 
classical,  for  it  does  not  appear  to  be  derived  from  sa- 

Vol.  i.  W  * 


170  NEW-JERSEY  PREACHER. 

cramentum,  the  military  oath  of  the  Romans ;  but  from 
the  same  word,  as  used  by  the  early  translators  of  the 
bible,  in  the  edition  called  the  vulgate,  whenever  they 
had  occasion  to  render  into  latin  the  Greek  term  myste- 
ry. The  very  name  sacrament  implies  mystery.  In  the 
language  of  theologists,  who,  more  intent  on  things 
than  words,  did  not  always  study  the  purest  diction  of 
classical  accuracy,  sacramentum  is  adopted  as  the  ap- 
propriate name  for  the  holy  mysteries  of  Baptism  and 
the  Lord's  Supper,  and  accordingly  our  church,  in  the 
communion  service,  announces,  «  that  our  Master  and 
only  Saviour  hath  instituted  and  ordained  holy  myste- 
ries, as  pledges  of  his  love,  and  for  a  continual  remem- 
brance of  his  love,  to  our  great  and  endless  comfort." 
"Wherefore,  as  sanctification  and  the  remission  of  sins 
are,  without  doubt,  the  greatest  favours  that  a  human 
being  can  receive,  and  as  these  are  offered  in  the  eu- 
charist  to  the  worthy  receiver,  by  the  founder  of  our 
religion,  and  of  its  rites;  it  follows,  that,  with  the  low- 
est prostration  of  body  and  mind,  man,  wretched  as  he 
is  by  nature,  ought  to  approach  this  holy  mystery,  and 
accept  the  blessings  of  grace  which  it  tenders ;  that  he 
ought  io  eat  of  that  bread,  and  drink  of  that  cup  after 
having  examined  himself,  with  respect  to  the  ideas 
which  he  entertains  of  the  nature,  end  and  advantages 
of  this  rite,  after  having  examined  the  force  of  the  ob- 
jections and  pretences  which  generally  speaking  induce 
christians  to  neglect  it ;  after  having  examined  the  re- 
ligious habits  and  dispositions  of  his  soul  required  to  re- 
ceive it.  In  order  to  lend  some  assistance  to  those  who 
are  willing  to  enter  upon  this  important  examination,  I 
shall  endeavour,  by  God's  help,  briefly  to  lay  before  you 
at  this  time,  the  nature  and  end  of  this  holy  ordinance, 


OHARLES  H.  WHARTON,  D.  D.  171 

together  with  some  reasons  which  ohlige  christians  to 
comply  with  it,  and  the  answers  which  may  be  made  to 
their  objections  and  excuses.  And  first,  with  respect  to 
the  nature  of  this  ordinance,  it  is  evident  from  every 
passage  of  scripture  in  which  it  is  mentioned,  that  the 
Lord's  Supper  is  a  spiritual  feast,  appointed  for  a  solemn 
remembrance  of  Christ's  death,  and  is  moreover  a  seal 
of  that  covenant  which  God  has  made  with  us  in  him. 
Its  two-fold  meaning  is  therefore  manifest.  It  is  meant, 
on  the  one  hand,  to  be  a  solemn  remembrance  of  the 
person  and  passion  of  our  blessed  Lord,  exciting  us 
thankfully  to  call  to  mind  all  that  he  has  done  and  suf- 
fered for  us,  and  in  our  stead  ;  and  quickening  our  af- 
fections with  love  to  his  person,  and  our  wills  with  reso- 
lution to  obey  his  commandments ;  and  on  the  other 
hand,  it  is  a  seal  of  the  new  covenant  of  grace,  which 
God  has  made  with  us  in  Christ :  in  which  covenant  he 
has  assured  us  of  pardon  of  sin,  and  eternal  life,  upon 
the  conditions  of  faith  and  repentance.  This,  in  few 
words,  is  the  genuine  nature  of  the  Lord's  Supper.  It 
is  a  commemorative  sacrifice,  and  typical  representation 
by  way  of  memorial  of  the  grand  sacrifice  that  had  been 
offered  up  on  the  cross  by  Jesus  Christ.  Now  with  re- 
spect to  the  ends  of  this  religious  institution,  or  the 
special  reasons  and  purposes,  for  which  it  was  ordained 
by  our  Saviour,  they  were  briefly  these— it  was  intend- 
ed, in  the  first  place,  as  a  renewal  of  that  solemn  cove- 
nant which  we  entered  into  at  baptism,  when  by  the  pie- 
ty of  our  parents,  or  sponsors,  we  were  dedicated  to  the 
Lord,  and  solemnly  promised  to  continue  his  faithful 
soldiers  and  servants  unto  our  lives  end :  and  because 
our  infirmities  are  many,  and  our  violations  of  this  cove- 
nant too  frequent,  this  opportunity  was  mercifully  af- 


i:2  NEW-JERSEY  PREACHER. 

forded  us  to  rise  again  into  newness  of  life.  Another 
end  of  it  is  to  quicken  our  remembrance  of  our  dying 
Redeemer,  and  of  the  love  which  he  manifested  for  us 
in  his  painful  and  costly  sacrifice.  "  This  do  in  remem- 
brance of  me."  It  was  meant  as  a  seal  to  God's  act  of 
forgiveness,  as  an  assurance  of  his  free  gift  of  eternal 
life.  "  This  is  my  blood  of  the  New  Testament,"  says 
he,  "  which  is  shed  for  many  for  the  remission  of  sins." 
A  third  end  of  this  ordinance  is  to  fortify  the  soul  against 
temptations  of  every  kind,  and  through  the  strength  of 
this  bread  of  life  to  render  those  who  duly  partake  of  it, 
more  than  conquerors  over  all  their  spiritual  enemies.— 
Lastly,  it  was  intended  to  create  an  intimate  moral  un- 
ion between  Christ  and  the  human  soul,  it  being  indeed 
an  holy  communion  between  man  and  his  Redeemer,  and 
to  establish  between  all  the  professors  of  his  religion  the 
strictest  bonds  of  harmony  and  love.  "  We  being  many 
are  one  bread,  and  one  body,  for  Ave  are  all  partakers  of 
that  one  bread,"  1  Cor.  x.  17.  That  is,  as  many  grains 
of  wheat  united  together  in  one  lump,  constitute  one  loaf 
of  bread  ;  so  christians,  though  many  by  the  death  of 
our  common  Saviour,  and  the  participation  of  his  holy 
supper,  are  spiritually  incorporated  into  one  mystical 
body,  and  should  labour  assiduously  to  be  of  one  heart, 
and  one  mind. 

Our  next  consideration  regards  the  obligations  incum- 
bent upon  christians  to  observe  this  ordinance,  and  these 
obligations  are  founded  in  motives  of  duty  and  of  inter- 
est— of  duty,  because  a  compliance  with  this  institution 
is  a  possitive  command  issuing  from  sovereign  authori- 
ty, enacted  by  a  dying  Saviour :  it  is  a  command  of  love 
and  grace,  «  eat,  and  live."  It  is  a  pleasant,  easy,  and 
honourable  command,  admitting  frail  man  to  the  table 


CHARLES  H.  WHARTON,  D.  D.  ns 

of  the  King  of  kings  and  Lord  of  lords.     It  is  a  com- 
mand admirably  calculated  to  facilitate  our  obedience 
to  every  other  precept  ;  a  command  which  must  remain 
in  force  till  countermanded  by  the  same  supreme  author- 
ity by  which  it  was  enacted. — A  compliance  with  it  is 
grounded  moreover  in  motives  of  self -interest,  for  it  is 
surely  a  rich  magazine  of  spiritual  treasures — it  strength- 
ens our  faith,  it  enlivens  our  hopes,  it  kindles  the  flames 
of  divine  lo;  e,  it  enlarges  our  views  and  desires  of  Christ, 
increases  our  sorrow  for  sin,  and  our  esteem  of  holiness  ; 
it  multiplies  all  our  spiritual  comforts  in  this  world,  and 
greatly  enlivens   our  expectations  respecting  those  of 
the  next.     While  holding  out  such  inestimable  advanta- 
ges, is  it  not  a  matter  of  much  astonishment,  that  the 
greater  part  of  christians  should   resist  the  kind  and 
pressing  invitations  of  the  gospel,  and  its  ministers,  and 
turn  their  backs  upon  this  holy  ordinance  ?  Many  rea- 
sons, no  doubt,  are  alledged  by  thoughtful  persons,  to 
reconcile  their  consciences  loan  omission  of  this  kind. 
We  will  consider  the  principal   and  most  common    of 
these  excuses  in  the  remaining  part  of  this  discourse ; 
and  should  what  is  about  to  be  said  produce  no  convic- 
tion among  my  hearers,   let  them  attribute  this  less  to 
the  validity  of  their  objections,  than  to  the  want  of  skill 
and   ability   in    the   present   attempt  to   refute   them. 
Among  the  first  excuses  made  by  some,  is  the  extraor- 
dinary dread,   and  solemnity  of  the   ordinance   itself. 
These  persons  would  put  their  Saviour  off  with  a  com- 
pliment by  telling  him,  that  the  privilege  is  too  great, 
the  dignity  too  high,  the  institution  too  sacred  for  them 
to  approach  it — this,  indeed,  is  a  good  reason  for  not 
partaking    of  this    ordinance    without  peparation  and 
care,  but  it  is  no  reason  for  omitting  it  altogether,     J-iet 


174  NEW-JERSEY  PREACHER. 

us  not  mistake  the  reverence  required  of  us  in  this  act 
of  religion.  It  is  the  reverence  of  obedience,  not  of 
mere  speculation  ;  and  that  man  only  has  his  mind  im- 
pressed with  a  proper  sense  of  the  solemnity  of  this  sa- 
crament, who  is  careful  to  receive  it  with  all  the  humili- 
ty and  self-abasement  which  becomes  sinful  dust  and 
ashes,  without  encouraging  those  superstitious  appre- 
hensions, which  deter  him  from  his  duty. — Another  plea, 
is  that  of  unworthiness.  We  are  unworthy,  and  ther  e- 
fore  afraid  to  come,  for  he  that  eateth  unworthily,  eat- 
eth  his  own  damnation  ;  it  is  safer,  therefore,  to  abstain 
altogether. — Now,  besides  the  improper  stress  laid  upon 
the  word  damnation  in  this  passage,  which,  in  the  ori- 
ginal means  only  the  temporal  judgments  of  God,  as  the 
context  elearly  evinces,  we  must  always  remember  that 
there  is  a  tenfold  worthiness  with  respect  to  this  sacra- 
ment :  a  worthiness  of  merit,  and  a  worthiness  of  meei- 
ness,  fitness  or  propriety. — If  by  being-  worthy,  you  mean 
the  former,  a  worthiness  implying  merit,  or  a  desei'ving 
to  be  entertained  at  the  Lord's  table  ;  in  that  sense,  not 
only  the  holiest  saint  upon  earth,  but  the  highest  arch- 
angel in  heaven  is  unworthy  of  this  privilege.  But  there 
is  besides  this  a  worthiness  of  fitness  or  propriety, 
which  consists  in  such  a  preparation  of  soul,  as  the  gos- 
pel requires,  and  Christ  will  accept.  A  beggar  is  fre- 
quently not  worthy  of  your  alms,  yet  you  would  not  ac- 
count it  humility,  but  rather  pride  in  him  to  refuse  them 
(especially  if  solicited  to  do  so)  upon  the  pretence  of 
his  unworthiness.  The  truth  is,  an  humble  sense  of  our 
unworthiness  is  among  the  best  preparations  for  receiv- 
ing this  sacrament — as  to  the  plea  of  safety,  which  is 
urged  for  keeping  away  from  it  altogether,  I  conceive  it 
to  be  a  very  palpable  mistake,  because  the  guilt  and  dan- 


CHARLES  H.  WHARTON,  D.D.  gs 

ger  of  unworthy  refusing  is  certainly  as  great  or  great- 
er, than  the  danger  of  unworthy  receiving ;  for  a  total 
omission  must  generally  be  considered  as  a  bold  affront 
to  the  authority  of  Christ,  and  a  cold  indifference  to  his 
love.  It  is  an  open  renunciation  of  those  important  gos- 
pel privileges  and  graces,  which  the  best  and  wisest 
professors  of  Christianity  have  always  believed  and  con- 
tended, are  conferred  in  this  ordinance.  They  who 
slighted  the  invitation  to  the  marriage- supper  fared  no 
better  than  he  did,  who  came  without  a  wedding-gar- 
ment. The  former  were  as  severely  punished  for  their 
disobedience,  as  the  latter  for  his  disrespeet.  The  third 
plea,  is  a  want  of  due  preparation.  My  conscience  tells 
me,  some  one  will  say,  that  Jam  unfit  to  come  to  this  or- 
dinance, and  therefore,  I  had  better  stay  away. — But  to 
whose  charge,  let  it  be  asked,  is  this  unfitness  to  be  laid  ? 
It  must  either  be  God's  fault,  or  your  own. — Will  you  be 
rash  enough  to  say,  that  God  is  not  willing  to  assist,  and 
to  accept  your  endeavours  ?  What  is  it  then  that  ren- 
ders you  unprepared  ?  Is  it  not  some  darling  sin,  which 
you  are  unwilling  to  renounce  ?  Does  not  conscience  tell 
you  that  you  lead  an  unchristian  life,  or  that  you  have 
never  thought  seriously  on  the  nature  of  this  ordinance, 
and  your  obligations  respecting  it  ?  Besides,  let  them, 
who  plead  their  unfitness  in  this  respect,  ask  themselves 
whether  they  be  fit  to  die  :  such  persons  pretend  that 
they  must  wait  all  the  days  of  their  lives  till  they  are 
prepared  for  the  Lord's  Supper ;  but  will  death  wait  for 
them,  till  they  are  prepared  for  that  even)!:  ?  When  this 
terrific  messenger  calls,  whether  prepared  or  not,  you 
must  obey  his  summons.  Now,  in  what  does  a  prepara- 
tion for  death  consist  but  in  the  exercises  of  faith,  repen- 
tance and  a  holy  life  ?  These  also  will  fit  you  for  the  sa- 


176  NEW-JERSEY  PREACHER. 

crament ;  and  to  expect  admittance  into  heaven  without 
them,   is  the  height  of  senseless  and  guilty  presumption. 
Let    these   persons,   moreover,  candidly    acknowledge, 
whether  they  ever  undertook  in  good  earnest  to  prepare 
themselves  for  this  ordinance  ?  Whether  they  ever  spent 
a  day,  or  half  a  day,  or  a"  few  hours  in  their  closets,  in 
reviewing  their  consciences,  in  discovering,  confessing 
and  bewailing  their  sins,  in  soliciting  God's  grace  to 
mortify    and   subdue   them  ?    Did  they  ever  take  time 
to  examine  the  grounds,  the  reasons  of  this  christian  rite, 
as   well  as  the  presumptive  evidence  in  favour  of  its 
strict  obligation  on  christians,  arising  from    the  opin- 
ions and  practice  of  every  christian  church,  and  of  their 
most  exemplary  and  learned  members  and  divines  ?  If 
they  have  never  done  this,  does  it  not  look  very  like  hy- 
pocrisy to  plead  unfitness,  which  they  have  never  taken 
any  pains  to  remove  ?    Such  persons  should  be  careful, 
lest  their  unfitness  for  the  Lord's  table  be  extended  to 
every  other  duty  of  religion.     The  same  omission  of  pre- 
paratory exercises  disqualifies  for  both,  and  God  was  nev- 
er known  to  work  a  miracle  to   countenance  inattention 
and  sloth.      If  you  say,  that  you  can  do  nothing  without 
God  ;    I  reply,  that,  in  this  instance,  God  will  do  noth- 
ing  without  you.      His   grace  is  ever  ready   to  assist 
your   sincere  endeavours  and  his   goodness   to    accept 
them  ;  but  do   not  deceive  yourselves  by  excusing  one 
fault  with  another.     Some  will  say,  as  another  excuse 
for  omitting  this  duty,  "  Alas  !  we  are  ignorant  and  un- 
learned, and   altogether    destitute   of    the   knowledge 
which  is  required  in  a  worthy  communicant."     To  these 
I  reply,  that,   if  they  be  ignorant   of  the  fundamental 
doctrines  and  duties  of  religion,  their  ignorance,  indeed, 
is  dangerous  and  fatal,    such  as  must  debar  them  from 


CHARLES  H.  WHARTON,  D.I).  177 

heaven  as  well  as  from  this  ordinance.  But  why  do  such 
persons  sit  down  contented  in  their  ignorance  ?  "Why  do 
they  not  repair  to  their  churches  for  public,  or  to  their 
pastors  for  private  instruction,  who  would  thank  them 
for  such  opportunities  of  serving  them  ?  The  fact,  how- 
ever, prohahly  is,  that  such  persons  are  not  so  ignorant 
as  they  imagine  j  perhaps  they  are  mistaken  in  the  meas- 
ures and  degrees  of  knowledge  required  in  a  worthy 
communicant.  For  if  they  have  a  competent  knowledge 
of  the  Author,  the  use  and  end  of  this  ordinance,  this  will 
be  sufficient,  however  they  may  he  unable  to  dispute 
about  its  controverted  points.  If  they  understand  the 
author  of  this  ordinance  to  be  the  Lord  Jesus;  the  end 
or  purpose  of  it  to  be  a  representation,  and  commemo- 
ration of  his  death — that  the  breaking  of  the  bread  re- 
presents «  the  breaking  of  his  body  upon  the  cross,"  and 
the  "  pouring  out  of  the  wine,  the  shedding  of  his  blood 
for  their  redemption  :"  if  they  understand  the  use  of 
this  ordinance  to  be  the  renewing  of  their  covenant  with 
God,  which  they  entered  into  at  baptism,  a  remembrance 
of  their  dying  Lord,  a  seal  to  pardon  for  sin,  a  pledge 
of  Christ's  love,  and  a  solemn  sanction  to  a  strict 
union  among  Christians  in  charity  and  love :  if,  I  say, 
they  know  all  this,  and  endeavour  to  act  comformably 
to  this  knowledge,  I  may  venture  to  assure  them,  that 
they  are  sufficiently  instructed  respecting  this  ordinance  ; 
and  that  their  views  of  the  same  will  be  enlarged  and 
perfected  in  proportion  to  their  punctuality  in  partaking 
of  its  blessings.  There  are  others  who  complain  of  a 
certain  hardness  of  heart,  a  certain  insensibility  to  the 
pleasures  of  religion,  or  the  guilt  of  sin,  and  without 
some  inward  feelings  of  this  kind,  they  deem  it  most  ad- 
visable to  abstain  from  the  Lord's  Supper.  Such  per- 
Voi.  i.  Y 


175  NEW-JERSEY  PREACHER. 

sons  should  reflect,  that  if  their  sorrow  for  sin  induce 
them  to  loathe  and  abandon  it,  although  their  souls,  at 
the  same  time,  he  as  land  without  water*  they  may  hope 
Humbly  that  their  repentance  is  sincere.  Lively  and  ve- 
hement impressions  are  not  certain  signs  of  the  solidity 
of  religious  principles,  much  less  are  they  always  the  fore- 
limners  of  a  holy  life.  The  remembrance,  of  enormous 
crimes  often  iills  the  soul  with  horrors  and  alarm  which 
are  not  felt  by  those  whom  God's  grace  has  preserved 
from  such  crying  iniquities,  and  who  have  only  to  de- 
plore the  usual  frailties  and  sinfulness  of  their  nature  ; 
of  these  the  repentance  is  not  less  sincere  for  being  calm 
and  composed,  and  if  sincere,  the  devout  communicant 
wants  no  other  evidence  of  its  reality.  The  danger  of 
relapsing  into  former  irregularities  is  another  excuse 
which  many  alledge  for  omitting  this  ordinance  ;  "  Ave 
fear,  say  they,  that  if  we  fall  again  into  sin  after  being  at 
the  sacrament,  Ave  shall  sin,  as  it  were,  against  the  Holy 
Ghost,  and  never  be  forgiven;  Ave  judge  it,  therefore,  saf- 
er not  to  receive  it  at  all."  My  brethren,  it  must,  indeed, 
he  aeknoAvledged,  that  to  sin  wilfully  and  deliberately, 
after  being  admitted  to  this  intimate  communion  with 
the  Lord  Jesus,  is  a  considerable  aggravation  of  our  offen- 
ces, but  still  not  such  as  to  render  them  unpardonable,  or 
sincere  repentance  ineffectual,  because  still  <«  Ave  have 
an  /advocate  with  the  Father,  ever  making  intercession 
for  us,"  as  long  as  we  remain  in  this  state  of  trial.  He 
expects  indeed  of  the  devout  communicant  an  holy,  but 
not  an  angelical  life  ;  a  life  of  sincerity,  though  not  of 
absolute  perfection  ;  and  it  Avas  chiefly  to  secure  us 
against  the  surprises  of  our  vicious  propensities,  and  to 
enable  us  to  repair  them  by  godlike  sorrow  and  genuine 


CHARLES  H.  WHARTON,  D.  D.  l?$ 

repentance,  that  this  sacrament  was  instituted ;  for 
whu*  can  so  effectually  preserve  us  in  a  course  of  inno- 
?*»«.,,  from  relapsing  into  sin,  as  the  solemn  act  of  our 
religion,  which  commemorates  Ms  death;,  who  suffered  to 
expiate  it  ?  Another  plea  is  this — I  dare  not,  says  one, 
partake  of  this  ordinance,  because  I  labour  under  fears 
and  doubts  of  my  own  sincerity. — Had  I  an  assurance  of 
my  state  of  grace,  I  might  venture  ;  but  J  have  heard 
that  no  man  ought  to  come  to  this  ordinance  who  wants 
assurance.  In  reply  to  this  excuse,  we  may  observe, 
that  there  are  two  sorts  of  doubtings  :  some  proceed 
from  a  want  of  faith,  and  some  from  weakness  of  faith. 
With  respect  to  the  former,  some  men  there  are,  whose 
consciences  tell  them  that  they  are  either  open  sinners, 
or  concealed  hypocrites  :  these  persons  have  great  rea- 
son to  doubt  of  their  condition,  or  rather  there  is  scarce- 
ly room  for  any  doubt  at  all.  It  is,  certainly,  very  bad 
and  very  dangerous,  and  should  be  immediately  aban- 
doned. But,  on  the  other  hand,  there  are  doubtings 
which  arise  from  weakness  of  faith — our  Lord  alludes 
to  these,  when  he  says,  Matt.  xiv.  31,  "  O  thou  of  lit- 
tle faith,  wherefore  didst  thou  doubt  V  Now  the  ordi- 
nance of  the  Lord's  Supper  is  the  proper  remedy  for 
the  relief  and  cure  of  doubts  of  this  nature,  and  the  con- 
sequence is,  the  longer  we  neglect  it,  the  more  dis- 
tressing will  be  our  perplexity  and  apprehensions. 
As  to  the  idea  that  none  should  approach  this  sacrament 
without  an  assurance  of  grace,  it  is  certainly  a  great  mis- 
take ;  for  the  sacrament  being  a  sealing  ordinance  of  the 
covenant  of  grace,  cannot  pre-suppose  what  it  is  the  prin- 
cipal means  of  procuring. — If  a  man  possess  the  full  as- 
surance of  salvation,  there  can  be  no  need  of  repairing 


ISO  NEW-JERSEY  PREACHER. 

to  any  ordinance  to  obtain  it.  Besides,  this  assurance* 
which  is  not  of  sense,  but  of  faith,  must  rest  entirely  up- 
on the  promises  of  the  gospel ;  and  these,  we  know,  will 
only  be  realized  to  those  who  comply  with  its  positive 
injunctions  ;  of  which  a  participation  of  the  Lord's  Sup- 
per seems  certainly  to  be  one.  But,  says  another,  by 
way  of  further  excuse,  I  see  not  much  advantage  aris- 
ing from  this  ordinance.  Many  who  frequent  the  Lord's 
table  lead  as  "  unchristian  lives,  as  they  who  entirely 
absent  themselves ;  and  such  persons,  instead  of  being  ben>- 
efited,  only  incur  the  additional  guilt  of  profaning  a 
holy  rite."  Allowing  this  assertion  to  be  true  in  its  ut- 
most extent,  we  must  still  reject  the  conclusion  drawn 
from  it.  Shall  we  say,  because  some  persons  by  a  blame- 
able  inattention  to  their  bodily  food  are  choaked  in  the 
act  of  eating,  that  therefore  we  should  resolve  to  abstain 
from  all  nourishment  ?  Because  some  persons  eat  and 
drink  unworthily,  and  so  dishonour  the  memory  of  their 
Redeemer,  is  this  a  sufficient  reason  why  Ave  should 
disobey  him.  My  brethren,  we  must  be  influenced  by  prin- 
ciple ;  we  must  walk  by  rule,  and  not  by  example. 
We  must  attend  to  Christ's  command,  not  to  our  neigh- 
bour's excuses  for  eluding  it.  Besides,  do  we  know  that 
the  person  who  has  fallen,  after  receiving  the  sacrament, 
has  not  risen  again  by  repentance  ?  This,  at  any  rate, 
we  may  presume,  that  a  remembrance  of  this  ordinance 
is  calculated  to  produce  a  delicacy  of  conscience,  and  to 
back  its  upbraidings  with  many  affecting  suggestions, 
which  they  who  neglect  it  are  not  so  likely  to  experi- 
ence. It  is  with  this,  as  with  every  other  act  of  reli- 
gion ;  the  frequency  of  its  being  performed  unworthily 
can  never  serve  as  a  plea  for  its  omission.  How  many 
attend  weekly  at  the  house  of  God  without  being  re» 


CHARLES  H.  WHARTON,  D.D.  1*1 

formed !  Shall  we  therefore  say,  that  such  attendance  is 
unnecessary  ?  By  many  who  see  and  acknowledge  the 
propriety  of  attending  to  this  ordinance,  a  very  common 
excuse  is  alledged,  «  that  they  are  not  in  charity  with 
a  neighbour,  that  they  have  received  such  injurious 
treatment,  as  has  excited  feelings  incompatible  with  the 
dispositions  required  for  the  sacrament."  On  this  head 
calmly  reflect,  whether  you  should  wrong  your  own 
souls,  because  a  neighbour  has  wronged  you.  The  in- 
jury done  to  you  is  his  sin  ;  but  the  malice  with  which 
you  resent  it  is  your  otvn,  and  you  must  answer  for  it. 
At  any  rate,  it  is  your  duty  to  enquire,  whether  your 
anger  against  your  neighbour  be  just  or  otherwise.  If 
he  has  clearly  injured  you,  and  persists  in  his  injustice, 
your  resentment  is  well  founded  ;  but  even  in  this  case 
it  must  be  kept  within  due  bounds,  and  not  suffered  to 
instigate  you  to  sentiments  of  revenge.  A  sensibility  to 
injuries,  when  chastened  in  this  manner,  does  not  indis- 
pose you  to  this  holy  rite.  But  if,  upon  examination,  you 
discover  your  aversion  to  be  unfounded  in  this  case,  go 
first  and  be  reconciled  to  your  brother  before  you  present 
yourself  at  this  feast  of  love ;  and  there,  if  any  sparks  of 
the  irascible  passions  be  still  lurking  in  your  hearts,  you 
will  surely  be  induced  and  enabled  to  extinguish  them 
when  solemnly  engaged  in  commemorating  the  most  il- 
lustrious and  affecting  instance  of  loving  our  enemies, 
and  pardoning  injuries,  that  was  ever  exhibited  to  the 
world.  This  emptying  of  the  heart  of  all  rancour  and 
animosity  is  an  indispensable  peparation  for  coming  to 
this  ordinance  ;  but  reflect  also,  that  even  to  pronounce 
the  Lord's  prayer  without  it,  is  a  manifest  profanation, 
and  that  at  the  final  judgment  of  the  universe,  the  diflni- 
tive  sentence  will  turn  chiefly  upon  this  point.    Another 


182  NEW-JERSEY  PREACHER. 

reason  for  neglecting  this  ordinance,  and  which  they  whd 
are  actuated  by  it,  will  hardly  allow  themselves  to  acknow- 
ledge, is  a  certain  apprehension,  lest  so  public  and  so 
solemn  a  profession  of  religion  should  lay  them  under 
restraints  incompatible  with  some  beloved  levities,  fri- 
volities, and  vanities  of  a  worldly  life.  Such  persons 
unfortunately  confound  the  gloom  of  superstition  with 
religious  seriousness,  and  are  thus  deterred  from  their 
duty  in  this  particular  by  the  insidious  tempter  persuad- 
ing them  that  the  christian  temper  is  inconsistent  with 
the  innocent  enjoyments  of  human  life.  This,  indeed,  is 
a  fatal  and  common  error ;  but  if  it  be  suffered  to  influ- 
ence their  conduct  with  respect  to  this  ordinance,  it  may 
also  annul  the  obligations  which  are  already  upon  them. 
Let  such  persons  look  back  upon  their  baptismal  vows. 
Did  they  not  then  "  renounce  the  devil  and  all  his  works, 
the  pomps  and  vanities  of  this  wicked  world,  and  the 
carnal  desires  of  the  flesh,  so  as  not  to  be  led  by  them  ?'* 
Diu  not  as  many  as  have  been  baptized  into  Christ,  prom- 
ise to  put  "  on  his  Spirit  and  walk  in  his  commandments 
all  the  days  of  their  lives  ?"  Now  what  obligations  arising 
from  a  participation  of  the  Lord's  Supper  are  more  bind- 
ing than  these  ?  This  ordinance,  therefore,  lays  no  re- 
straints upon  the  conscience,  which  our  baptismal  engage- 
ments have  not  already  established  ;  nor  are  they  who 
neglect  it  exempted  from  any  christian  duties  and  strict- 
ness of  living  which  the  devout  communicant  is  obliged 
to  practice.  At  the  Lord's  table  we  confirm  our  baptis- 
mal covenant,  and  proclaim  it  to  the  church  ;  but  we 
bind  ourselves  by  no  new  ties  to  the  service  of  our  Ma- 
ker ;  so  that  whether  we  partake  or  not  of  this  holy  or- 
dinance, the  obligation  is  still  the  same  *f  of  living  soberly, 
righteously  and  godly  in  the  present  world."      The  last 


CHARLES  H.  WHARTON,  D.D.  183 

excuse  which  I  shall  mention,  is  that  which  is  often  al- 
ledged  on  the  score  of  a  multiplicity  of  wordly  concerns. 
"  We  are  so  incumbered,  it  is  said,  so  bewildered  with 
a  press  of  daily  business,  that  we  have  really  no  leisure 
to  prepare  ourselves  for  so  holy  a  solemnity." — But  can, 
indeed,  men  find  no  time  to  serve  and  glorify  that  God, 
of  whose  gift  is  every  moment  of  their  existence  ?  Can 
time  be  found  for  every  thing,  but  the  concerns  of  the 
soul  ?  Your  business  is  either  necessary  or  it  is  super- 
fluous, if  the  latter,  why  not  renounce  it ;  for  such  busi- 
ness is  commonly,  to  say  the  least  of  it,  laborious  idle- 
ness !  If  it  be  necessary,  and  proper,  the  business  of 
your  station  and  calling  ought  not  to  preclude  a 
preparation  for  the  sacrament ;  for  such  business,  per- 
formed with  a  right  spirit,  is  God's  service.  You  are 
serving  God,  when  walking  industriously  and  uprightly 
in  the  ways  of  your  vocation.  Besides,  let  us  reflect, 
that  the  more  worldly  business  we  have  upon  our  hands, 
the  more  pressing  is  our  obligation  to  attend  on  this  or- 
dinance. Men  of  extensive  business,  more  than  all  others, 
are  exposed  to  that  wordly-mindedness  so  hostile  to  a 
spirit  of  religion,  and  which  nothing  can  effectually 
counteract  but  occasional  abstractions  of  the  mind  from 
earthly  concerns,  to  refresh  it  with  the  influences  of 
another  world.  The  constant  encroachments  of  the 
mammon  of  unrighteousness  upon  the  affections  must 
be  eombatted  by  the  most  powerful  aids  of  religion, 
or  this  idol  will  finally  succeed  in  usurping  that  place  in 
the  heart  which  should  be  always  reserved  for  its  Cre- 
ator and  its  God.  In  a  word,  he  who  pleads  business  for 
neglecting  the  Lord's  "Supper  virtually  declares  that  he 
cannot  wait  upon  the  Sovereign  Lord  and  Master  of  the 


154  NEW-JERSEY  FREACHER. 

universe,  till  permitted  to  do  so  by  another  master  who 
has  a  higher  claim  to  his  services. 

And  now,  having  taken  a  very  cursory  view  of  the  ex- 
amination which  every  person  should  make  of  the  na- 
ture, end  and  obligations  of  this  ordinance,  and  of  the 
excuses  which  are  commonly  alledged  for  neglecting  it, 
we  should,  in  the  next  place,  naturally  proceed  to  that 
personal  examination  which  each  one  ought  to  make  of 
the  state  of  his  conscience,  before  he  eats  of  that  bread 
and  drinks  of  that  cup.  But  as  there  is  no  leisure,  at 
this  time,  for  entering  on  this  subject,  which  is  very 
clearly  elucidated  in  our  book  of  common  prayer,  and 
other  treatises  on  the  Lord's  Supper,  which  devout  com- 
municants will  not  fail  to  read  as  part  of  their  prepara- 
tion, all  that  remains  to  be  said  at  present  is,  to  entreat 
those  who  hear  me  to  make  themselves  acquainted  with 
this  holy  ordinance,  and  the  dispositions  necessary  for 
partaking  of  its  blessings.  The  example  of  those  who 
deliberately  reject  this  institution,  or  who,  without  de- 
liberation, never  comply  with  it,  can  on  no  account  be 
deemed  an  excuse  for  any  who  will  not  think  upon  the 
subject.  In  a  matter  of  such  importance,  it  is  the  duty 
of  all  persons  to  examine  for  themselves,  with  upright- 
ness of  heart,  and  humble  supplication  for  light  to  un- 
derstand the  scriptures,  which  mention  this  institution: 
they  should  examine  moreover  the  presumptive  evidence 
in  favor  of  the  importance,  sanctions  and  benefits  of  this 
rite,  arising  from  its  primitive,  uninterrupted,  and  uni- 
versal adoption  in  the  christian  church ;  and  from  the 
conscientious  practice  of  the  most  learned,  most  religious 
members  of  that  branch  of  it  to  which  we  profess  to  be- 
long. As  members  of  this  church  anxious  to  preserve 
her  ancient  respectability,  to  support  her  claim  to  apos- 


CHARLES  H.  WHARTON,  D.'D.  W 

tolic  orthodoxy,  and  promote  effectually  her  concurrence 
with  other  churches  in  spreading  on  every  side  the  light 
and  purity  of  the  gospel,  let  us  from  this  time  pay  more 
becoming  attention  to  this  holy  ordinance — Let  us  consi- 
der an  increasing  attendance  at  the  Lord's  tahle  as  one 
of  tlie  most  certain  proofs  of  an  increase  of  piety  among 
us.  Besides  the  excuses  commonly  alledged  for  the  neg- 
lecting this  holy   ordinance,  there  are  some  causes  to 
the  same  effect  of  a  local  nature,  which  apply  to  particu- 
lar congregations,  and  from  which  ours  is  prohably  not  en- 
tirely exempt.     Our  lot  is  cast  in  a  part  of  the  country, 
where  a  certain  christian  society  is  most  numerous,  which 
has  abandoned   all  the  outward  ordinances  of  religion : 
and  it  has  been  often  remarked,  when  this  is  the  case, 
that  the   opinions  of  the  many,  merely  from  the  weight 
of  numbers,  are  apt  to  preponderate,  or  at  least  to  damp 
the  zeal  of  less  numerous  communities  for  their  peculiaf 
doctrines  ;  any  indifference  arising  from  such  plausible 
pretexts  towards  what  we  profess  to  be  the  positive  in- 
junctions of  the  gospel,  must  be  ranked  among  those 
obstacles  to  our  duty  which  we  are  called  upon  to  over- 
come ;  nay,  the  very  respectable  society  which  deems 
it  a  material   part  of  their  religious    system  to  omit 
these   ordinances,    must    censure   those    who    imitate 
their     practice,    while    condemning    their    principles. 
What  in  fact  would  be  our  own  reflections,  if  at  the  close 
of  a  sermon  against  Baptism  and  the  Lord's  Supper,  we 
should  see  these  sacraments  administered  in  a  meeting- 
house of  Friends  ?   And  are   not  their  unfavourable  im- 
pressions equally  well  founded ;    when  they  behold  so 
few  of  those  who  admit   these  ordinances  to  be  divine, 
regarding  them  with  indifference,  and  omitting  them  al- 
together ?    Let  us  then  wipe  away  the  foul  reproach  of 
Tojd.  r.  Z 


18t>  NEW-JERSEY  PREACHER. 

inconsistency  so  frequently,  and  alas,  so  justly  objected 
to  us  by  the  professed  adversaries  of  this  rite,  who 
tells  us  exultingly,  that  we  teach  our  children  to  believe 
the  Lord's  Supper  to  be  one  of  the  sacraments  generally 
necessary  to  salvation,  and  yet  that  many  of  us,  nay  by 
far  the  greater  part  of  us,  pass  our  whole  lives  without 
ever  receiving  it.  In  a  word,  let  us  always  remember, 
that  the  sacrament  of  the  Lord's  Supper  is  one  of  the 
appointed  and  most  effectual  means  of  grace ;  that  the 
preparation  for  it,  and  all  that  concerns  the  receiving  of 
it,  is  highly  favourable  to  virtue,  and  true  godliness, 
and  that  whatever  favours  these,  must  promote  happi- 
ness, both  private  and  social,  both  temporal  and  eternal. 
And  now  to  God  the  Father,  Son,  and  Holy  Ghost,  be, 
everlasting  praise.— AMEN. 


THE  DANGER  AND  FOLLY  OF  INDULGING 
A  COVETOUS  TEMPER. 

Luke  xii.  20. 

*f  But  God  said  unto  him,  thou  fool,  this  night  thy  soul  shall  be  required  of  thee : 
then  whose  shall  those  things  be  which  thou  hast  provided  ? 

BY  THE  REV.  JAMES  RICHARDS,  A.  M. 

Pastor  of  the  first  Presbyterian  Congregation  of  Newark. 


NEW-JERSEY   PREACHER. 


SERMON  X. 

Luke  xii.  20. — "  But  God  said  unto  him,  thou  fool,  this  night  thy  soul  shall  be 
required  of  thee  :  then  whose  shall  those  things  be  which  thou  hast  provided  ? 

J3I  EVER  was  the  folly  of  a  worldly  spirit,  pourtrayed 
in  stronger  colours  than  in  the  parable  before  us.  One 
had  said  to  our  Lord  while  he  was  discoursing  upon  the 
danger  of  denying  him,  "  Master,  speak  to  my  brother, 
that  he  divide  the  inheritance  with  me."  To  which  un- 
seasonable request  Jesus  returns  this  answer,  "Man, 
who  made  me  a  judge  or  divider  over  you  ?"  I  am  not 
come  to  settle  men's  disputes  about  their  worldly  estates ; 
I  have  an  infinitely  more  important  errand  ;  I  came  to 
save  their  souls,  which  from  a  covetous  spirit  they  are 
in  danger  of  losing  forever.  "  Take  heed  therefore,  and 
beware  of  covetousness,  for  a  man's  life  consisteth  not  in 
the  abundance  of  the  things  which  he  possesseth." 

To  give  the  more  effect  to  this  reply,  he  relates  the 
short  and  striking  parable  from  which  my  text  is  taken. 
"  The  ground  of  a  certain  rich  man  brought  forth  plen- 
tifully :  and  he  thought  within  himself,  saying,  What 
shall  I  do  ?  because  I  have  no  room  where  to  bestow  my 
fruits.  And  he  said,  This  will  I  do  :  I  will  pull  down  my 
barns,  and  build  greater ;  and  there  will  I  bestow  all  my 
fruits  and  my  goods.  And  I  will  say  to  my  soul,  Soul  thou 
hast  much  goods  laid  up  for  many  years ;  take  thine  ease, 
eat,  drink  and  be  merry.  But  God  said  unto  him,  Thou 
fool,  this  night  thy  soul  shall  be  required  of  thee :  then 


198  NEW-JERSEY  PREACHER. 

whose  shall  those  things  be,  which  thou  hast  provided  ? 
So  is  he,  who  layeth  up  treasure  for  himself,  and  is  not 
rich  toward  God." 

There  is  none  who  can  describe  the  heart  of  man  like 
him  who  made  that  heart.  There  is  none  whose  instruc- 
tions so  much  merit  our  regard,  as  his  who  came  into 
the  world  to  teach  us  and  to  shed  his  blood  for  our  re- 
demption. 

He  has  a  perfect  knowledge  of  our  case,  and  the  most 
disinterested  regard  to  our  welfare.  Let  us  a  moment 
attend  to  his  representation  of  the  rich  man  in  the  para- 
ble, whose  character  and  destiny  are  both  comprehended 
in  these  words,  "  Thou  fool,  this  night  thy  soul  shall  be 
required  of  thee  :  then  whose  shall  those  things  be,  which 
thou  hast  provided  ?" 

I  ask  the  more  earnest  attention  to  this  subject,  be- 
cause no  doubt  there  are  many,  who  are  acting  the  fool- 
ish part  of  this  man,  while  others,  are  treading  so  close- 
ly in  his  steps,  as  greatly  to  endanger  their  salvation.  It 
is  a  day,  brethren,  of  deep  and  awful  declension  ;  when  the 
love  of  the  world  has  become  predominant  ;  and  the  cry 
of  many  hearts  is,  <*  give,  give,  and  say  not,  it  is  enough." 

But  let  us  hear  our  Lord's  representation  of  the  rich 
man. 

1.  In  the  midst  of  prosperity,  he  was  unthankful.  God 
had  endued  him  with  wealth,  and  thus  raised  him  above 
that  state  of  dependence,  to  which  many  are  subjected.  A 
blessing  descended  upon  the  labour  of  his  hand,  and  his 
ground  brought  forth  plentifully,  so  that  he  had  not 
room  where  to  bestow  all  his  fruits.  Here  was  a  call 
for  the  warmest  gratitude.  He  ought  to  have  lifted  up 
his  heart  to  God,  in  sentiments  of  humble  and  pious  ac- 
knowledgment.       But   God  does   not  appear  to    have 


JAMES  RICHARDS,  A.M.  191 

been  in  all  his  thoughts.  His  concern  was  how  to  aug- 
ment and  secure  his  abundance,  regardless  of  the  hand 
whence  it  came  and  of  the  obligations  it  conferred. 

Who  does  not  see,  that  this  is  a  common  case,  among 
those  on  whom  God  has  bestowed  the  riches  of  this  world? 
The  more  they  are  indebted  to  their  great  benefactor, 
the  more  do  they  forget  him.  The  more  he  causes 
their  cup  to  run  over,  the  more  presumptuous,  hardened, 
and  ungrateful  do  they  appear.  This  is  so  plainly  the 
fact,  that  if  a  man  were  to  ask,  where  shall  I  find  the 
best  friends  of  my  God  ?  Where  shall  I  find  the  heart 
that  glows  with  the  warmest  sensibility  for  the  common 
blessings  of  divine  providence  ?  We  must  for  the  most 
part  direct  him  to  the  humble  dwellings  of  the  poor,  and 
often  to  thodEfewho  subsist  upon  the  slender  charity  of 
their  fello\^llen.  Read  what  the  pious  Asaph  has  said 
of  the  rich  in  the  seventy-third  Psalm.  "  Their  eyes 
stand  out  with  fatness  ;  they  have  more  than  heart  can 
wish.— -They  set  their  mouth  against  the  heavens  and 
their  tongue  walketh  through  the  earth.  They  say,  how 
doth  God  know  ?  And,  is  there  knowledge  in  the  Most 
High  ?  Behold  these  are  the  ungodly,  who  prosper  in  the 
world  :  they  increase  in  riches."  Wre  know  that  this  is 
not  true  of  all :  we  know  that  there  are  many  who,  like 
Abraham,  abound  in  the  good  things  of  this  life— 
and  at  the  same  time  are  rich  in  faith  and  heirs  of  the 
kingdom.  Still  it  cannot  be  denied  that  men.  who  in- 
crease in  wealth,  often  increase  in  pride  and  self-suffi- 
ciency, and  forget  their  dependence  on  God.  But  we 
proceed  with  our  Saviour's  account  of"  the  rich  man  in 
the  parable. 

2.  His  grounds  brought  forth  plentifully.  God  pours 
abundance  into  his  hands.  Does  he  not  begin  to  consider, 


J  92  NEW-JERSEY  PREACHER. 

what  is  the  proper  use  of  this  bounty  ?  What  deeds  of 
charity  and  beneficence  he  ought  to  perform  ?  Perhaps 
he  intends  to  be  the  father  of  the  poor,  and  to  make  the 
widow's  heart  sing  for  joy  ?  Perhaps  he  meditates  deeds 
of  benevolence  which  shall  immortalize  his  name  on 
earth  and  lay  up  in  store  a  good  foundation  against  the 
time  to  come  ?  Far  otherwise  ;  his  heart  is  occupied 
only  with  selfish  and  earthly  schemes.  He  cares  not  for 
the  cries  and  sufferings  of  the  poor.  If  others  ehuse  to 
be  eyes  to  the  blind  and  feet  to  the  lame,  be  it  so  :  he 
neither  covets  their  work  nor  their  reward.  His  soul  is 
bent  on  another  object.  All  his  thoughts  turn  upon  the 
grovelling  purpose  of  increasing  his  wealth,  and  provid- 
ing the  means  of  voluptuous  enjoyment.  He  does  not 
seem  to  know  that  he  has  an  eternity  to  p^pide  for.  He 
talks  of  his  soul  indeed,  but  not  of  its  fflKtre  and  im- 
mortal, destiny.  All  his  attention  is  confined  to  this 
world,  and  to  those  short-lived  pleasures,  which  with  the 
fashion  of  this  world  pass  away.  On  these  his  imagi- 
nation eagerly  dwells.     But  mark, 

.3.  They  are  to  him  pleasures  yet  future.  Much  as 
he  loves  the  world,  and  much  as  he  possesses  of  it,  all 
his  enjoyment  is  in  prospect.  He  has  not  yet  reached 
the  period  in  which  he  can  say, "  Soul,  take  thine  ease ;" 
nor  does  he  know  any  satisfaction  in  a  moderate  parti- 
cipation of  his  abundance;  an  insatiable  desire  to  hoard 
up,  and  to  rise  to  a  state  of  independence,  is  paramount  to 
every  other  object.  Thus  his  foolish  heart  postpones 
the  certain  enjoyment  of  the  present,  for  the  precarious 
and  excessive  indulgence  of  the  future.  He  deceives 
himself  by  imagining  that  time  and  the  increase  of  his 
wealth  will  make  him  more  liberal. 


*       -  JAMES  RICHARDS,  A.  M.  193 

How  many  are  there  who  follow  his  example  ;  who 
cannot  enjoy  to-day  because  they  are  laying  up  for  to-* 
morrow ;  and  when  to-morrow  comes,  their  enjoyment  is 
still  postponed  for  the  same  reason.  All  is  prospect 
With  them,  and  were  they  to  live  to  the  age  of  Methuse- 
lah, the  scene  would  not  change.  To  swell  their  estates, 
with  the  deceitful  dream  of  one  day  enjoying  them,  con- 
stitutes the  sum  of  their  desires  and  exertions. 

4.  We  call  your  attention  to  another  view  of  the  rich 
man.  He  is  increasing  in  wealth,  while  it  tills  him  with 
care,  puts  him  upon  resolutions  to  guard  against  loss, 
and  provide  for  future  enjoyment.  But  attend  to  the 
self-confident  and  presumptuous  language  he  employs. 
**  I  am  resolved  what  to  do.  I  will  pull  down  my  barns 
and  build  greater,  and  there  will  I  bestow  all  my  fruits 
and  my  goods."  You  hear  not,  "  If  the  Lord  will,  I 
shall  live,  and  do  this  or  that."  He  forgets  his  depen- 
dence on  God,  for  the  accomplishment  of  his  purposes, 
and  what  is  commonly  connected  with  it,  he  forgets  the 
precarious  tenure  of  that  life,  on  which  all  his  schemes 
and  enjoyments  are  suspended.  He  looks  forward  to 
the  future,  as  if  the  events  of  it  were  under  his  control ; 
and  calculates  as  confidently  upon  success,  as  if  his  own 
exertions  were  sufficient  to  command  it. 

Neither  death  nor  disappointment  make  any  part  of 
his  plan.  In  all  the  height  of  self-flattery,  he  fixes  on  a 
period  when  he  shall  be  able  to  say,  «  Soul,  thou  hast 
much  goods  laid  up  for  many  years ;  take  thine  ease, 
eat,  drink  and  be  merry."  Then  nothing  is  to  be  want- 
ing of  all  that  he  desires.  Secured  from  the  chances  of 
misfortune,  and  freed  from  his  present  cares  and  labours, 
he  is  to  pass  the  remainder  of  his  days  in  a  course  of  un- 
restrained indulgence^  and  of  unmingled  delight, 

Aa 


194  NEW-JERSEY  PREACHER. 

This  is  the  prospect  which  his  own  imagination  pre- 
sented. But  what  was  the  sequel  ?  In  the  midst  of  this 
dream,  God  said  (o  him,  "  thou  fool,  this  night  thy  soul 
shall  be  required  of  thee."  Awful  reverse  !  In  a  mo- 
ment his  sky  is  overcast ;  the  gilded  prospect  of  the 
morning  disappears ;  all  his  expectations  are  cut  off,  and 
his  hopes  are  forever  turned  to  despair.  He  dies, — and 
that  soul,  whose  immortal  destiny  he  bad  forgotten,  is 
summoned  to  the  bar  of  judgment.  It  comes  before  God^ 
whose  mercy  it  had  abused,  awd  whose  power  and  jus- 
tice it  had  defied.  Where  now  is  that  wealth  which  he 
had  accumulated  in  this  world,  or  which  he  was  so  anx- 
ious to  accumulate  ?  Will  it  fill  hiin  with  confidence  in 
the  presence  of  his  Judge  ?  Will  it  soothe  the  anguish  of 
throbbing  guilt  ?  WTill  it  purchase  for  him  a  moment's  re- 
prieve from  the  wide  opening  pit  of  hell  ?  Alas  !  riches 
profit  not  in  the  day  of  wrath :  the  remembrance  of 
them  to  the  lost  soul,  will  stiug  it  with  keen  and  eternal 
remorse.  Who  can  look  at  this  picture  without  saying, 
miserable  end  of  a  self-deluded  mortal !  Fool,  indeed,  te 
make  this  world  his  portion,  while  all  that  is  honoura- 
ble in  a  virtuous  course,  all  that  is  valuable  in  the  im- 
mortal soul,  all  that,  is  pure  and  exalted  iu  heaven  is 
sacrificed.  But  pause  a  moment,  brethren. — On  whom 
does  this  censure  fall  ? 

We  are  astonished  at  the  man  who  is  wholly  intent  on 
the  pursuit  of  gain,  while  he  neglects  the  salvation  of 
his  soul,  "  a  good  all  price  beyond."  But  are  none  of  us 
treading  in  his  steps  ?  The  heart  is  deceitful  above  all 
things,  and  a  eovetous  heart,  perhaps,  the  most  deceitful 
of  all.  On  no  subject  do  men  more  frequently  mistake 
their  own  character.  We  often  see  those  over  whom 
this  vice  reigns  with  the  most  unlimited  sway,  apparent-v 


JAMES  RICHARDS,  A.  at.  195 

ly  as  unconscious  of  the  fact,  as  if  their  souls  were  bapti- 
sed with  the  purest  charity.  They  may  even  become  a 
proverb  for  their  covetousness  without  suspecting  that 
this  disposition  has  ever  found  its  way  into  their  hearts. 
But  how  is  it  with  us  ?  Are  we  so  far  absorbed  in  the 
world  as  to  have  neither  time  nor  inclination  to  attend 
to  the  great  duties  of  religion  ?  Do  we  plead  the  multi- 
plicity of  our  worldly  cares  as  an  excuse  for  neglecting 
the  great  and  solemn  concerns  of  our  souls? 

Then  are  we  covetous.  We  indulge  an  inordinate  de- 
sire for  the  good  things  of  this  world,  and  we  are  not 
willing  to  cast  our  care  on  divine  providence  in  the  hum- 
ble discharge  of  our  duty.  We  are  not  willing  to  seek 
the  kingdom  of  God  and  his  righteousness  first  of  all,  leav- 
ing it  to  the  Lord  to  supply  us  with  whatever  is  needful, 
according  to  his  good  promise.  We  tread  in  the  steps  of 
the  rich  worldling,  whose  heart  was  supremely  set  upon 
the  acquisition  and  enjoyment  of  the  present  life. 

But  suppose  we  do  not  neglect  the  duties  of  religion 
altogether — yet  if  we  attend  to  them  only  as  our  world- 
ly interest  and  convenience  will  admit — if  we  subordi- 
nate them  to  the  pursuits  and  acquisitions  of  the  world, 
Ave  are  among  the  covetous,  whom  the  Lord  abhorreth. 
I  will  go  farther.  Suppose  we  are  scrupulously  atten- 
tive to  all  the  external  duties  of  religion,  yet  if  our  souls 
are  not  in  them,  what  will  it  avail  ?  If  our  hearts  are 
not  in  heaven  but  on  earth,  are  we  not  earthly  ?  The 
Pharisees  abounded  in  the  rites  and  forms  of  religion, 
while  they  devoured  widows'  houses  and  gave  other  signs 
of  the  most  deep  rooted  covetousness.  Whoever  toils 
chiefly  for  the  body,  not  for  the  soul,  is  like  the  man  in 
the  parable,  who  laid  up  treasure  for  himself,  but  was 
not  rich  towards  God.      What  shall  be  said  of  those, 


196  MEW-JERSEY  PREACHER. 

who,  though  possessed  of  abundance,  have  seldom  or  nev- 
er any  thing  to  spare  for  the  poor ;  whose  well  known 
covetousness  chills  the  heart  of  every  applicant  ?  What 
shall  be  said  of  the  litigious  man,  who  has  always  some 
right  in  dispute,  and  who  has  a  thousand  times  more 
concern  for  his  earthly  inheritance,  than  to  secure  a  ti- 
tle to  the  promised  rest  ?  AVhat  shall  be  said  of  the  de- 
vouring usurer,  who  in  defiance  of  the  laws  of  God 
and  society,  grinds  the  face  of  the  poor  to  satisfy  his 
greedy  thirst  of  gain  ?  Are  not  these  men  under  the 
reigning  power  of  covetousness  ?  Are  they  not  in  danger 
of  being  arrested  by  God  himself,  in  the  awful  language 
of  our  text,  "  Thou  fool,  this  night  thy  soul  shall  be  re- 
quired of  thee  :  then  whose  shall  those  things  be  which 
thou  hast  provided  V* 

But  admit  that  we  could  acquit  ourselves  of  covetous- 
ness as  a  reigning  sin,  and  that,  none  of  the  characters 
now  mentioned,  belong  to  us  ;  still,  has  not  this  temper 
too  manifest  a  hold  of  our  hearts  ?  Do  we  not  think 
more  about  the  world,  and  care  more  for  the  world  than 
we  ought  to  do  ?  Do  we  not  give  less  frequently,  less 
bountifully,  and  less  cheerfully,  than  if  a  spirit  of  covet- 
ousness was  wholly  eradicated  from  our  hearts  ?  Alas  ! 
brethren,  covetousness  is  the  sin  of  our  times.  It  is  a 
sin  in  the  church,  and  a  sin  out  of  the  church  ;  a  sin 
which,  under  the  deceitful  names  of  prudence  and  cecon- 
omy,  chilis  the  spirit  of  piely  in  many  a  bosom,  and 
which  daily  loads  with  reproach  that  heaven-born  reli- 
gion, whose  principle  and  end  is  charity. 

What  shall  we  do  to  counteract  its  baneful  and  wide 
spreading  influence  ?  Let  us  deeply  lix  in  our  hearts,  the 
immense  folly  of  seeking  to  become  rich  in  this  world, 
when  it  is  to  be  done  at  Ihc  expense  of  any  moral  duly, 


JAMES  RICHARDS,  A.  M.  197 

and  at  the  hazard  of  our  immortal  souls.  Let  us  remem- 
ber, that  wealth  is  but  a  painted  bubble,  which  though  it 
has  a  thousand  charms  for  its  votaries,  can  never  make 
us  happy.  It  cannot  satisfy  the  covetous  soul  itself.  It 
cannot  bring  peace  to  the  troubled  conscience ;  it  cannot 
draw  the  sting  of  death. 

Let  us  bear  in  mind,  that  we  brought  nothing  into  the 
world  with  us,  and  that  it  is  certain  we  can  carry  noth- 
ing out;  that  death  will  soon  strip  us  of  all  our  worldly 
acquisitions,  should  our  days  be  protracted  to  the  long- 
est period,  and  that  for  aught  we  can  tell,  it  may  be  nigh, 
even  at  the  door.  Who  ever  felt  more  secure  than  the 
rich  man  in  the  parable,  when  he  was  occupied  with 
the  thoughts  "  of  pulling  down  his  barns  and  building 
greater  ?"  And  yet  God  said  to  him,  "  Thou  fool,  this 
night  shall  thy  soul  be  required  of  thee." 

We  know  not  what  a  day  may  bring  forth.  Every 
moment  we  are  liable  to  be  torn  from  our  possessions, 
and  pass  into  eternity. 

What  madness  is  that,  which  causes  our  hearts  to 
cleave  to  this  world  ?  Why  are  we  so  anxious  to  lay  up 
treasures  on  earth,  rather  than  in  heaven  ?  I  beseech 
you,  brethren,  by  the  mercies  of  God  :  I  beseech  you  by 
the  hopes  of  an  eternal  heaven,  and  by  the  fears  of  an 
endless  hell,  that  you  withdraw  your  affections  from 
this  world  ;  that  instead  of  heaping  up  silver  as  the  dust, 
and  preparing  raiment  as  the  clay,  you  strive  to  become 
rich  towards  God.  Fear  not  to  give  alms  of  such  things 
as  ye  have  :  but  remember,  that  to  do  good,  and  to  com- 
municate* is  a  sacrifice  with  which  God  is  well  pleased. 
By  and  by  you  will  be  put  out  of  your  stewardship;  O, 
how  desirable  to  find  one  who  will  receive  you  into  ever- 
lasting habitations ! 


158  ^EW-JEItSEY  PREACHEU; 

I  press  you  the  more  upon  this  subject,  beeause  it  can- 
not be  doubted,  if  we  held  the  world  with  a  looser  hand, 
we  should  enjoy  more  real  happiness  while  in  the  world, 
and  should  not  find  the  same  impediments  to  our  entrance 
into  the  kingdom  of  God,  when  the  business  of  this  world 
is  over.  On  the  wings  of  faith  let  us  rise  to  that  rich 
and  undefiled  inheritance,  whither  Jesus  the  Saviour  is 
gone,  and  to  which  he  will  bring  all  his  true  disciples  at 
last :— .there  are  treasures  incorruptible  and  immortal ; 
treasures  of  increasing  value,  which  can  never  be  lost  by 
misfortune,  or  torn  away  by  violence  ;  treasures  which 
will  continue  to  enrich  and  to  bless  their  possessors 
through  eternity. 

Some,  however,  may  be  ready  to  felicitate  themselves, 
that  they  are  in  no  way  concerned  in  this  subject. 
"Whatever  vices  or  follies  they  possess,  they  are  not  cov- 
etous. They  have  no  desire  to  hoard  up  wealth  with  a 
view  to  any  future  enjoyment.  They  spend  liberally  and 
cheerfully  as  they  go.  The  parable  of  the  rich  world- 
ling, they  conceive  is  in  no  degree  applicable  to  them. 

To  such  let  me  say,  are  not  your  hearts  fastened  upon 
the  world  ?  It  matters  not,  whether  it  be  honour  or 
pleasure,  or  gain  which  attract  you.  If  you  love  the 
world,  you  will  perish  with  the  world.  The  rich  man 
dreamed  of  one  thing :  you  may  dream  of  another :  but 
your  dreams  will  be  alike  delusive,  alike  ruinous.  He 
who  said  to  him,  "  Thou  fool,  this  night  thy  soul  shall 
be  required  of  thee,"  may  suddenly  and  unexpectedly 
pronounce  the  same  awful  language  in  your  ears.  De- 
lay not  then  in  detaching  your  affections  from  the  world. 
Think  often,  and  think  solemnly  of  that  dread  eternity, 
which  will  soon  swallow  up  all  your  interests  and  con- 


JAMES  RICHARDS,  A.  M.  ^ 

terns.  Prepare  to  meet  thy  God,  whose  favour  is  life, 
and  whose  loving  kindness  is  better  than  life.  Kiss  the 
Son,  lest  he  be  angry,  and  thon  perish  from  the  way, 
while  his  wrath  is  kindled  but  a  little AMEN- 


SERMON  XI. 

ON  THE  BENEFITS  OF  AFFLICTION. 

Romans  viii.  28. 
"And  we  know  that  all  things  work  together  for  good  to  them  that  love  GodiSZ- 

BY  THE  REV.  THOMAS  PICTON,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  West-Field. 


Voi^i.  Bfcr 


NEW-JERSEY  PREACHER. 


SERMON  XI. 

Horn,  viii.  28. — "And  we  know  that  all  things  work  together  for  good  to  them 
that  love  God." 

ijO  numerous  and  so  various  are  the  afflictions  of  the 
christian,  that  he  is,  sometimes,  ready  to  say,  with  the 
good  old  patriarch  Jacoh,  «  All  these  things  are  against 
«ie."  When  the  hand  of  poverty  presses  heavily  upon 
him, — when  those,  whom  he  once  called  friends,  prove 
treacherous, — when  his  real  friends  are  torn  away,  by 
death,  from  his  arms; — and  when  he  himself  is  languish- 
ing with  disease ;  is  it  surprising  that  he  should,  occa- 
sionally, yield  to  dejection  ? 

But  he  is  never  left  to  remain  without  hope  arid  consQr, 
lation.  In  the  midst  of  all  his  darkness,  light  will  arise. 
Amidst  all  his  sorrows,  sources  of  comfort  are  still  left 
open  to  him.  Whilst  he  is  assured,  that  all  things  work 
together  for  his  good,  he  has  no  reason  to  repine.  Nay, 
he  finds  daily  cause  to  bless  the  sovereign  hand,  that 
chastises  in  mercy. 

The  sentiment  contained  in  the  text  has  been  the  sup- 
port and  consolation  of  many  believers,  when  dangers 
threatened,  and  afflictions  pressed.  In  order  to  afford 
relief  to  a  distressed  heart,  you  must  place  hope  before 
it.  It  is  of  the  utmost  importance  that  this  hope  be  well 
founded,  and  the  reason  of  it  be  perceived.  Although 
the  Apostle  speaks  with  the  greatest  confidence — "  we 
knoxo  that  all  things  work  together  for  good  to  them 


3tt  NEW-JERSEY  PREACHED. 

that  love  God," — anil  although  we  might  safely  rest  this 
matter  wholly  on  his  authority  ;  yet,  as  we  may  not,  im- 
mediately, perceive  the  foundation  of  this  hlessed  assu- 
rance, I  shall  endeavour,  in  the 

First  place,  to  illustrate,  in  a  few  propositions,  the 
truth  of  this  consoling  sentiment:  so  that  we  may,  at 
length,  arrive  at  the  same  degree  of  assurance,  "  that  all 
things  work  together  for  good  to  them  that  love 
God." — For  this  purpose,  let  it  be  observed, 

1.  That  the  Almighty  is  the  governor  of  the  world, 
and  the  disposer  of  human  events. 

No  truth  is  more  obvious  than  that  there  is  a  divine 
providence,  which  governs  the  world.  Even  among  the 
ancient  Heathen,  this  doctrine  was  universally  admitted; 
except  by  the  disciples  of  Epicurus,  who  abandoned 
themselves  to  sensuality  and  libertinism.  Some  of  the 
heathen  writers  compare  the  Almighty  to  a  pilot,  sitting 
at  the  helm,  and  steering  the  ship  :  others,  to  a  general, 
who  marshals  his  hosts,  and  directs  all  their  movements. 
Some  speak  of  him  as  one  who  guides  a  chariot  whither- 
soever he  pleases  ;  and  others  represent  him  as  a  mighty 
monarch,  sitting  on  his  throne,  and  giving  laws  to  his 
suly[ects: — all  evidently  intimating,  that  he  has  the  di- 
rection and  management  of  human  affairs.  The  altars, 
which  they  erected,  and  the  worship,  which  they  per- 
formed, clearly  prove,  that  they  believed,  not  only  in  the 
being  of  God,  but  also  that  he  interfered  with  the  concerns 
of  mortals. — I  mention  this,  to  shew,  that  even  the  light 
of  nature  gives  strong  intimations  of  a  Divine  Provi- 
dence. 

In  the  sacred  volume,  also,  we  find  this  doctrine  fre- 
quently inculcated,  and  better  explained.  Therein,  we 
are  taught  to  believe,  that  He,  who  created  the  world.. 


THOMAS  PICTON,  A.  M.  295 

governs  it  by  his  providence  :  so  that  nothing  happens  by 
chance  to  him.  He,  whose  mind  conceived,  and  whose 
power  executed,  the  vast  plan  of  the  universe,  directs  all 
its  movements,  either  by  his  immediate  and  invisible  en- 
ergy, or  through  the  intervention  of  secondary  cau- 
ses. His  providence  extends  to  the  state  and  condition 
of  all  his  creatures.  «  He  covereth  the  heaven  with 
clouds.  He  prepareth  rain  for  the  earth,  and  maketh 
grass  to  grow  upon  the  mountains.  He  giveth  to  the 
beast  his  food,  and  to  the  young  ravens  which  cry," 
Psalm  cxlvii.  8,  9.  «  He  doeth  according  to  his  will  in 
the  army  of  heaven,  and  among  the  inhabitants  of  the 
earth,"  Dan.  iv.  35.  And  not  even  a  sparrow  falleth 
on  the  ground  without  his  knowledge :  but  the  very 
hairs  of  our  head  are  all  numbered.     See  Mat.  x.  29,  30. 

Since  the  providence  of  God  is  thus  conversant  about 
the  minutest  aifairs,  it  follows,  of  course,  in  the  second 
place,  that  he  is  intimately  acquainted  with  the  par- 
ticular state  of  every  good  man. 

Although  the  divine  providence  extends  to  all  crea- 
tures, and  all  worlds,  yet,  in  the  holy  scriptures,  we  are 
taught,  that  it  has  a  peculiar  reference  to  the  condition, 
and  actions,  of  intelligent  beings.  Man,  the  favoured 
child  of  heaven,  is  an  object  of  the  Almighty's  particu- 
lar attention. 

To  us,  whose  powers  are  so  limited,  it  may  be  diffi- 
cult to  conceive,  how  the  particular  state  of  all  human 
beings,  scattered  over  the  face  of  the  whole  earth, 
may  be  distinctly  known  at  once.  But  let  us  remember, 
that  it  is  an  attribute  of  Deity,  whose  knowledge  is 
boundless,  and  whose  wisdom  is  infinite.  Whatever  con- 
ceptions we  could  form  of  the  Supreme  Being,  without 
this  power*  would  represent  him  as  liable  to  ignorance, 


206  NEW-JERSEY  PREACHER. 

uncertainty  and  error ;  and,  therefore,  would  be  wholly 
unworthy  of  God,  the  Creator,  Governor  and  Judge  of 
the  world. 

Since  he  is,  then,  a  Being  of  perfect   knowledge,    he 
must  he  intimately  acquainted   with  all  our  concerns. 
"  In  him  we  live,  and  move,  and  have  our  being  :  and  he 
determines  the  bounds  of  our  habitation."     Nothing  can, 
therefore,  happen  to  us  without  his  knowledge.     He  is 
a  witness  to  all  our  calamities.     He  beholds  those  tears 
which  are  shed  in  secret.     He  hears  those  groans  which 
mortal  ears  never  hear.     He  beholds  the  anguish  of  the 
struggling  heart.      He  sees  the  captive,  in  his  dungeon, 
from  whom  the  light  of  heaven   is   excluded.     He  be- 
holds the  ship-wrecked  mariner  struggling  for  life.     He 
is  present  with  the  child  of  affliction  languishing  on  a 
sick  bed, — so  that,  whatever  evils  befal  the  christian,  in 
this  world  of  sorrow,  the  God,  whom  he  serves,  is  per- 
fectly acquainted  with  them  all. — 

I  proceed  to  observe,  in  the  third  place,  that  the 
God,  who  knows  and  orders  all  things,  loves  the  chris- 
tian. 

Whilst  sinners  remain  in  their  natural  state, — far 
from  God, — under  the  control  of  sin,  and  the  influence 
of  depraved  hearts;  a  Being  of  infinite  purity  and  holi- 
ness must  regard  them  with  abhorrence.  As  creatures, 
they  are  viewed  with  complacency,  but,  as  sinners,  with 
detestation;  for  it  is  expressly  said,  that  "  God  is  angry 
with  the  wicked  every  day." — But  when  the  heart  is 
changed,  by  the  power  of  divine  grace,  the  sinner's  guilt 
is  removed ;  for  "  there  is  no  condemnation  to  them  that 
are  in  Christ  Jesus."  He  passes  from  death  unto  life. 
He  is  made  a  new  creature,  and  a  partaker  of  the  divine 


THOMAS  PICTON,  A.  M.  207 

nature.  He  is  admitted  into  the  family  of  Zion,  and  his 
heavenly  Father  views  him  as  a  heloved  child. 

Now,  in  taking  a  view  of  these  particulars,  collective- 
ly, the  truth  of  the  Apostle's  declaration  in  the  text,  will 
evidently  appear. — "  We  know  that  all  things  work  to- 
gether for  good  to  them  that  love  God."  All  the  afflic- 
tions of  life,  which  the  christian  endures,  are  the 
dispensations  of  providence.  They  are,  wisely,  order- 
ed, by  that  gracious  Being,  who  has  all  power  in  his 
hands, — who  delights  in  the  happiness  of  the  godly  ;  and, 
therefore,  they  must,  either  in  their  present,  or  future, 
consequences,  produce  real  good. 

The  truth  of  the  sentiment  contained  in  the  text,  might 
he  further  illustrated,  and  confirmed,  by  considering  that 
the  promises,  and  attributes,  of  God  are  all  engaged  to 
promote  the  welfare  of  good  men  :  and,  also,  by  consid- 
ering that  this  life  is  a  state  of  trial,  and  preparation  for 
the  next;  and,  therefore,  that  all  things  must,  ultimate- 
ly, he  productive  of  good  to  the  christian. 

But,  forhearing  to  dwell  on  these  particulars,  I  shall 
now  proceed  to  consider,  in  the 

Second  place,  in  what  manner  affliction  is  productive 
of  good. 

And,  here,  I  must  premise,  that  the  whole  force  and 
emphasis  of  the  text  seem  to  turn  on  a  circumstance  men- 
tioned in  the  latter  clause  of  it,  namely,  that  afflictions 
and  troubles  are  productive  of  good  to  those  only  who 
love  God.  They,  whose  hearts  glow  with  love  unfeign- 
ed towards  the  blessed  God,  are  the  only  persons,  whose 
minds  are  disposed  to  make  a  wise  improvement  of  these 
dispensations  of  providence.  The  incorrigible  sinner, 
although  **  often  reproved,  yet  hardeneth  his  neck,  until 
he  is  suddenly  destroyed,  and  that  without  remedy." 


368  NEW-JERSEY  PREACHER. 

Affliction,  instead  of  melting  his  heart  into  contrition^ 
serves  only  to  harden  him  in  sin,  and  render  him  more 
inexcusable  at  last. — But  the  real  christian,  whose  heart 
and  life  are  devoted  to  God,  derives  substantial  and  per- 
manent benefits  even  from  the  chastisements  of  his  heav- 
enly Father.     For,  in  the 

1st  Place,  affliction  brings  him  to  abhor  and  forsake 
sin.  "  Before  I  was  afflicted,"  says  the  Psalmist,  *•  I 
went  astray  ;  but  now  have  I  kept  thy  word,  It  is  good 
for  me  that  I  have  been  afflicted  ;  that  I  might  learn  thy 
statutes."  When  the  christian  labours  under  any  afflic- 
tion of  body,  or  mind,  he  considers  sin  as  the  cause  of 
every  woe.  He  knows,  that  natural  evil  was  introduced 
into  the  world,  in  consequence  of  moral  evil.  And,  from 
the  weight  of  affliction  which  presses  upon  him,  he  feels 
that  it  is  an  evil  and  bitter  thing  to  sin  against  God. 
Hence,  he  is  brought  to  abhor  evil,  and  cleave  to  that, 
which  is  good — He  is  not  only  persuaded  that  sin,  in  gen- 
eral, is  the  cause  of  misery ;  but  he  is  led  to  examine, 
whether  he  is  not  guilty  of  some  particular  commission 
of  evil,  or  some  omission  of  duty,  which  calls  for  the  rod 
of  affliction.  He  finds,  perhaps,  upon  examination,  that 
his  ways  are  not  right  with  God.  Some  inordinate  pas- 
sion prevails.  Some  darling  sin  is  too  much  cherished, 
or  some  christian  duty  too  much  neglected.  Hence,  he 
is  brought  to  consider  his  ways.  He  humbles  himself 
under  the  mighty  hand  of  God,  and  abhors  himself  in 
dust  and  ashes. 

Affliction  serves,  not  only  to  correct  what  is  wrong  in 
us,  at  present,  but,  also,  to  remind  us  of  the  iniquities 
which  are  past,— to  keep  us  humble  under  a  sense  of  our 
demerit ;  and  to  make  us  more  watchful  against  tempta- 
tions mfuture.    We  have  a  striking  instance  of  this  in 


THOMAS  PICTON,  A.  M.  203 

king  David.  The  unnatural  rebellion  of  his  son  Absa- 
lom,— the  misfortune  of  his  daughter  Tamar, — the  eon- 
duct  of  Shimei,  in  cursing  him  before  his  face, — and  all 
the  troubles  which  befel  him,  in  his  kingdom,  were  con- 
sidered and  improved,  by  that  truly  penitent  man,  as 
solemn  mementos  of  his  awful  wickedness,  in  the  case  of 
Uriah  the  Hittite.  "  Against  thee,"  says  he,  "  thee  on- 
ly have  I  sinned,  and  done  this  evil  in  thy  sight.  For  I 
acknowledge  my  transgressions  $  and  my  sin  is  ever  be- 
fore me.'* 

2.  Affliction  is  productive  of  good  to  the  christian,  as 
it  serves  to  wean  his  affections  from  this  world,  and  di- 
rect his  views  to  a  happier  region. 

If  we  enjoyed  nothing  but  pure,  unmixed  happiness, 
beneath  the  sun,  we  would,  naturally,  wish,  that  this 
world  were  our  permanent  abode.  Our  aiTection  would 
be  wholly  set  on  things  on  the  earth :  and  the  bare  idea 
of  resigning  all  these  joys  would  chill  our  very  soul. 
Even  as  it  is, — with  all  the  troubles  and  afflictions,  which 
fall  to  our  lot, — we  are  prone  to  become  inordinately  at- 
tached to  earthly  vanities.  When  we  enjoy  health  and 
affluence, — a  good  flow  of  spirits, — and  agreeable  friends ; 
we  are  too  apt  to  form  false  estimates  of  human  happi- 
ness. We  imagine,  that  our  mountain  standeth  strong, 
and  that  we  shall  never  be  moved.  When  our  paths  are 
strewed  with  flowers,  we  sport  and  play  with  every  tri- 
fle. We  are,  almost,  tempted  to  wish,  that  this  world 
were  our  home.  We  forget,  that  these  pleasures  are 
fleeting, — that  we  ourselves  are  mortal, — and  that,  in  a 
few  years,  these  bodies  shall  intermix  with  the  clods  of 
the  valley,  and  our  immortal  spirits  ascend  to  God  who 
gave  them. 

Vox.  i.  C  c 


?W  NEW-JERSEY  PREACHER. 

It  is,  therefore,  wisely  ordered,  by  Providence,  that 
we  should,  sometimes,  experience  affliction,  and  sorrow, 
in  order  to  correct  these  false  notions.  When  we  strug- 
gle with  the  pains  and  ills  of  life,  our  affections  are  grad- 
ully,  weaned  from  the  world.  Sudden  shocks  of  misfor- 
tune teach  us  to  repose  confidence  in  God  only.  When 
our  best  earthly  hopes  are  destroyed,  we  see  the  folly  of 
building  for  happiness  beneath  the  skies.  When  we  lie 
on  the  bed  of  affliction,  we  naturally  reflect,  that  we 
aiust,  soon,  lie  down  in  the  bed  of  dust  ;  and  we  think 
of  that  happy  world,  wherein  none  of  the  inhabitants  will 
say,  «  I  am  sick."  When  our  dearest  friends  are  torn 
away,  by  death,  from  our  embrace,  we  reflect  on  the 
vanity  of  expecting  pure  and  permanent  happiness  from 
any  earthly  connection  :  and  we  look,  with  fond  anxiety, 
towards  that  delightful  region,  where  we  hope  to  meet 
our  departed  friends. — When  we  are  persecuted,  for 
righteousness' sake,  we  think,  with  the  liveliest  sensations 
of  joy,  of  that  blessed  abode,  where  "the  wicked  cease 
fronUroubling  and  the  weary  are  at  rest." 

3.  Affliction  is  productive  of  good  to  the  christian* 
inasmuch  as  it  is  one  mean  of  improving  his  graces. 

It  is  not  enough,  my  brethren,  that  our  heart  and  af- 
fection be  withdrawn  from  the  vanities  of  life.  If  we 
would  be  happy  and  useful  christians,  we  must,  also, 
grow  in  grace.  And  afflicted  christians,  generally  speak- 
ing, have  their  graces  in  the  most  lively  exercise.  In 
this  respect,  "  sorrow  is  better  than  laughter ;  for  by  the 
sadness  of  the  countenance,  the  heart  is  made  better." 

Affliction  serves  to  confirm  the  christian' s/a/M.  Far 
from  viewing  trouble  as  a  mark  of  his  heavenly  Father's 
displeasure,  he  considers  it  as  a  token  of  love  and  af- 
fection :  "  For,  whom  the  Lord  loveth,  he  chastened), 


THOMAS  PICTON,  A.M.  21.1 

and  seourgeth  every  son  whom  he  receiveth.  If  ye  en- 
dure chastening*  God  dealeth  with  you  as  with  sons  ; 
what  son  is  he  whom  the  Father  chasteneth  not  ?"— .And, 
from  divine  assistance  afforded  in  past  tribulation,  the 
believer  draws  a  fresh  argument,  that  he  shall,  at  length, 
through  riches  of  grace,  triumph  over  every  difficulty. 

Affliction  serves,  also,  to  enlarge  and  confirm  his  jpa- 
tience.  ««  We  glory,"  says  the  apostle  Paul,  **  in  tribu- 
lations ;  knowing  that  tribulation  worketh  •patience" 
i(  My  brethren,"  saith  another  apostle,  "  count  it  all  joy 
when  ye  fall  into  divers  temptations  ;  knowing  this,  that 
the  trying  of  your  faith  worketh  patience.**  Whilst 
others  murmur  and  repine  under  affliction,  the  christian 
can  say,  "  It  is  the  Lord,  let  him  do  whatsoever  seem- 
eth  him  good."  Although  it  may  appear,  at  first  view, 
that  tribulation  is  calculated  to  produce  impatience  and 
disquietude,  yet  it  is  evident,  from  frequent  observation, 
that  affliction  begets,  under  the  influence  of  divine  grace, 
a  calm,  silent,  humble  resignation,  which  is  strengthen- 
ed and  confirmed  by  daily  exercise. 

Again :  affliction  serves  to  animate  the  christian's 
zeal.  When  the  world  smiles,  he  is  too  apt  to  slumber 
and  sleep.  But  when  God,  in  his  providence,  visits  him 
with  the  rod  of  correction,  he  is  roused  from  his  lethar- 
gy. His  whole  soul  is  in  action,  and  his  chief  concern 
is  to  promote  the  glory  of  his  God. 

4.  Present  afflictions  must  be  productive  of  good  to 
the  christian,  inasmuch  as  they  will  serve  to  sweeten  the 
joys  of  heaven. 

With  what  pleasure  does  the  weary  mariner  behold 
the  desired  haven,  after  a  tempestuous  and  dan- 
gerous voyage  !  In  like  manner,  the  christian,  who 
is  now  struggling  with  misfortunes,  will  be  filled  with  joy 


21-2  NEW-JERSEY  PREACHER. 

unspeakable,  when  lie  shall  bid  adieu  to  every  evil.  O, 
how  sweetly  will  he  rest  from  all  his  toils  !  The  transi- 
tion, from  pain,  to  pure  pleasure, — from  poverty,  to  the 
enjoyment  of  the  heavenly  inheritance,'— from  the  valley 
of  the  shadow  of  death,  to  the  light  of  everlasting  day — 
will  be  so  great  as  td  fill  his  soul  with  such  exquisite  sen- 
sibilities as  exceed  all  thought  and  description.  Behold 
the  afflicted  christian ;  see  him  stuggling  with  poverty 
and  wretchedness.  See  his  body  wasted  by  affliction,  and 
his  spirits  almost  broken  by  adversity.  Behold  him 
stretched  on  the  bed  of  death,  and  his  whole  frame  con- 
vulsed with  agony. — Perhaps,  you  are  ready  to  ask, 
How  is  it  possible  that  all  these  things  work  together 
for  his  good  ?  Pursue  his  soul,  in  her  flight  to  the  ever- 
lasting habitations,  and  you  will  be  satisfactorily  an- 
swered. Behold  him  carried,  by  angels,  into  Abraham's 
bosom.  Before,  he  was  afflicted ;  "  but,  now,  he  is 
comforted."  He  is  comforted,  in  viewing  the  striking 
contrast  between  his  former  misery,  and  present  happi- 
ness. Before,  he  was,  perhaps,  despised  :  but,  now,  he 
is  introduced  with  acclamations  of  joy,  to  an  innumera- 
ble company  of  angels,  and  the  spirits  of  just  men  made 
perfect.  Before,  he  was  poor  and  destitute  :  but,  now, 
he  is  put  in  possession  of  the  inheritance  incorruptible, 
undefiled  and  unfading.  Before,  he  was  assailed  by 
temptations  :  but,  now,  he  is  out  of  the  reach  of  every 
adversary.  Before,  he  was  afflicted  with  pain :  but, 
now,  he  has  bidden  an  everlasting  adieu  to  pain,  and 
toil,  and  misery.  He  is  come  out  of  the  great  tribula- 
tion. He  shall  hunger  no  more ;  neither  thirst  any 
more  :  for  the  Lamb,  who  is  in  the  midst  of  the  throne, 
shall  feed  him,  and  lead  him  unto  living  fountains  of 


THOMAS  PICTON,  A.M.  213 

waters  ;  and  God  shall  wipe  away  all  tears  from  his 
ejes. 

Thus  have  I  endeavored  to  shew,  that  affliction,  al- 
though it  may  now  seem  grievous,  is  productive  of  real 
good  to  the  true  christian,  either  in  its  present  and  im- 
mediate effects,  or  in  its  future  and  everlasting  conse- 
quences. 

Let  us  now  briefly  consider,  in  the 

Third,  and  last  place,  what  influence  this  doctrine 
ought  to  produce  on  our  views  and  conduct. 

Its  leading  tendency  is  to  produce  contentment.  If  all 
things,  and,  especially,  affliction,  work  together  for 
good,  then  ought  we  to  suppress  all  murmur  and  re- 
pining. Remember,  O  afflicted  believer,  that  it  is  God 
who  allots  thee  thy  portion.  Who  art  thou,  then,  that 
repliest  against  thy  Maker,  and  why  dost  thou  yet  And 
fault  ?  Has  he  not  a  sovereign  right  to  do  what  he  will 
with  his  own  ?  Son  of  affliction,  lift  up  thy  brow.  It  is 
thy  heavenly  Father  that  chastises,  and  chastises  in  mer- 
cy. His  thoughts  towards  thee  are  thoughts  of  peace. 
Although  man  regards  not  thy  anguish,  God  sees  thee, 
and  his  gracious  ear  is  ever  attentive  to  thy  cries.  "  We 
have  had  fathers  of  our  flesh,  who  corrected  us,  and  we 
gave  them  reverence ;  and  they  verily  chastened  us  after 
their  own  pleasure,  but"  God  "  for  our  profit,  that  we 
might  he  partakers  of  his  holiness."  Let  the  voice  of 
murmur  be,  then,  forever  silenced.  Our  heavenly  Father 
knows  what  is  best  for  us,  and  it  is  our  part,  to  bear 
with  patience.  Believing  that  every  afflictive  dispensa- 
tion is  designed,  by  Him,  for  our  good,  let  us,  cheerfully, 
resign  ourselves  to  his  will.  We  are  in  the  hands  of 
a  gracious  God,  who  is  merciful  even  in  chastising.  If 
affliction  slay  our  sin,  and  quicken  our  christian  graces ; 


214  NEW-JERSEY  PREACHER. 

if  it  wean  our  hearts  from  this  transitory  world,  and  di- 
rect our  thoughts  to  a  better  state,  as  well  as  prepare  us 
for  it ;  we  have  reason  to  be,  not  only  contented)  but 
thankful. 

In  this  life,  we  eannot,  in  many  instances,  discern  the 
kind  intention  of  heaven,  in  afflicting  us.  The  purposes 
of  God  are  often  inscrutable.  His  thoughts  are  not 
as  our  thoughts,  neither  are  his  ways  as  our  ways.  But, 
as  far  as  we  are  able  to  trace  his  designs,  we  see,  that 
every  thing  is  ordered  in  wisdom  and  mercy. — Let  us, 
then,  cheerfully  leave  with  God,  what  we  are  unable  to 
explain.  When  we  arrive  in  yonder  bright  region,  we 
shall  see,  and  understand,  what  we  are  now  unable  to 
unfold.  We  shall  then  see,  that  the  way  in  which  we 
were  led,  though  it  may  now  appear  circuitous,  was  the 
right  way.  We  shall  see,  and  confess,  with  gratitude, 
that  every  affliction,  however  painful,  was  blessed,  to 
promote  our  welfare. 

"  Wherefore,  comfort  one  another  with  these  words." 


SERMON  XII. 

ON  RESIGNATION. 

Psalm  xxxix.9. 
1  was  dumb,  I  opened  not  my  mouth  ;  because  thou  didst  it. 

BY  JOHN  M'DOWELL,  A.  M. 

Pastor  of  the  first  Presbyterian  Congregation  of  Elizabeth-Town. 


NEW-JERSEY   PREACHEK. 


SERMON  XII. 

Psalm  xxxix.  9. — I  was  dumb,  I  opened  not  my  mtiuth ;  because  thou  didst  it. 

Jld  VER  since  sin  was  introduced  into  our  world,  by  the 
apostacy  of  our  first  parents,  trouble  has  fallen  to  the 
lot  of  mortals.  Some  it  is  true  have  less  than  others  $ 
but  none  are  exempted.  Life  is  truly  a  chequered 
scene — many  sorrows  are  interwoven  with  our  joys* 
Now  are  we  perplexed  with  cares  and  anxieties ;  again, 
we  are  disappointed  and  crossed  in  our  pursuits  ;  at  one 
time  we  are  called  to  undergo  pain,  and  linger  with  dis- 
ease, at  another  we  are  compelled  to  part  with  near  and 
dear  friends.  Numerous  and  various  woes  beset  our 
path  through  life.  If  we  look  abroad  through  the  world 
we  may  see  innumerable  proofs  of  the  declarations 
which  Job  made  in  anguish  of  soul,  "  Man  is  born  unto 
trouble  as  the  sparks  fly  upward,''  Job  v.  7.  «  Man 
that  is  born  of  a  woman,  is  of  few  days?  and  full  of  trou- 
ble," Job  xiv.  1. 

But  the  afflictions  which  befal  man  in  this  life,  do  not 
happen  by  chance.  «  Affliction  cometh  not  forth  of 
the  dust,  neither  doth  trouble  spring  out  of  the  ground," 
Job  v.  6.  Every  trial  which  man  experiences  is  sent  by 
the  overruling  providence  of  God.  However  second 
causes  may  be  employed  in  producing  our  trials,  yet 
God  is  the  great  first  cause,  without  whom,  not  even 
a  sparrow  falleth  on  the  ground,  and  by  whom  the  very 

Vol..  t.  D  i\ 


218  NEW-JERSEY  PREACHER. 

hairs  of  our  head  arc  all  numbered,  Matt.  x.  29,  30. 
Second  causes  are  but  the  instruments  in  his  hands. 
But,  alas !  men  are  too  apt  to  neglect  this  important 
truth,  and  to  look  no  further,  in  the  disasters  which  be- 
fal  them,  than  second  causes,  or  the  instruments,  by 
which  they  are  inflicted.  While  the  providence  of  God 
is  thus  neglected,  our  trials  must  be  misimproved.  But 
while  the  world  at  large,  atheistieally,  look  no  further 
than  second  causes,  and  discern  not  the  uplifted  hand, 
and  the  operations  of  the  Lord,  the  true  child  of  God,  in 
the  exercise  of  grace,  looks  beyond  all  instruments,  and 
acknowledges  the  hand  of  the  Lord.  Thus  David  did. 
When  he  penned  the  Psalm  which  contains  our  text,  he 
was  suffering  some  severe  trial  from  wicked  men.  But 
notwithstanding  they  voluntarily  and  wickedly  afflicted 
him,  he  viewed  them  as  the  instruments,  and  looking 
beyond  them,  eyed  the  hand  of  God  in  his  trial.  And 
while  he  beheld  the  hand  of  God  afflicting  him,  he  was 
filled  with  submission.  "  I  was  dumb,  I  opened  not  my 
mouth  ;  because  thou  didst  it." 

In  this  conduct  of  David  under  his  trials,  we  havemark- 
ed  out  our  duty  in  similar  circumstances.  It  is  our  duty  to 
see  and  acknowledge  the  providence  of  God,  and  to  be 
submissive  to  his  will,  because  he  hath  done  it. 

In  speaking  from  the  text  I  shall  endeavour, 

I.  To  illustrate  the  duty  of  resignation  under  trials. 

II.  To  enforce  the  duty,  from  the  consideration  that 
our  trials  are  sent  by  the  Lord. 

I.  Let  us  attend  to  an  illustration  of  the  duty  of  re- 
signation to  the  will  of  God  under  trials. 

Resignation  is  something  \evy  different  from  a  stoical 
insensibility  under  suffering.  It  by  no  means  forbids 
us   to  feel  afflictions ;    on   the  contrary,    sensibility  to 


JOHN  M'DOWELL,  A.  M.  219 

suffering  is  necessary  to  true  resignation.  "Where  there 
is  no  feeling  sense  of  trial,  there  can  be  no  resignation. 
When  God  lays  his  hand  upon  us,  he  intends  we  shall 
feel,  that  we  may  be  led  to  make  a  useful  improvement 
of  afflictions.  And  afflictions  will  entirely  fail  of  having 
the  intended  effect  upon  one  who  is  insensible  of  them. 
This  is  that  despising  the  chastening  of  the  Lord,  which 
the  scriptures  expressly  condemn,  Heb.  xii.  5.  This  in- 
sensibility under  sufferings  is  also  condemned  by  the  ex- 
amples of  the  scripture  saints—They  keenly  felt  while 
they  were  examples  of  resignation.  Job's  heart  was 
filled  with  sorrow,  while  he  said,  "  The  Lord  gave, 
and  the  Lord  hath  taken  away  ;  blessed  be  the  name  of 
the  Lord,"  Job  i.  21.  For  "  he  rent  his  mantle,  and 
shaved  his  head,  and  fell  down  upon  the  ground,"  verse 
20  ;  and  uttered  this  sentence,  breathing  a  spirit  of  re- 
signation. Again,  he  was  sitting  among  the  ashes, 
keenly  sensible  of  his  grievous  sufferings,  when  he  sub- 
missively said,  "  shall  we  receive  good  at  the  hand  of 
God,  and  shall  we  not  receive  evil  ?"  Job  ii.  10.  David 
was  most  sensibly  alive  to  his  sufferings,  when  he  uttered 
the  very  submissive  expression  in  our  text, «  I  was  dumb, 
I  opened  not  my  mouth ;"  for  we  hear  him  saying  in  the 
same  Psalm,  ««  my  sorrow  >vas  stirred,"  ver.  2  ;  f  I  am 
consumed  by  the  blow  of  thine  hand,"  ver.  10  ;  "  O 
Lord,  hold  not  thy  peace  at  my  tears,"  ver.  11.  But  Ave 
have  a  still  brighter  and  safer  example,  in  Christ,  who  is 
proposed  to  us  as  our  example,  that  we  should  follow  in 
his  steps.  He  most  sensibly  felt  his  trials  in  the  garden 
of  Gethsemane  ;  for  we  hear  him  saying,  «*'  My  soul  is 
exceeding  sorrowful  even  unto  death,"  Matt.  xxvi.  38. 
And  he  prayed,  «  O  my  Father,  if  it  be  possible,  let  this 
cup  pass  from  me,"  Matt.  xxvi.  39  ;  «  and  being  in  an 


p2*  NEW-JERSEY  PREACHER. 

agony,  he  prayed  more  earnestly :  and  his  sweat  was  as 
it  were  great  drops  of  blood  falling  down  to  the  ground," 
*Luke  xxii.  44  ;  never  was  more  sensibility  to  suffering 
manifested  $  but  at  the  same  time  never  was  more  resig- 
nation displayed.  «  O  my  Father,"  is  his  language,  "  if 
this  cup  may  not  pass  away  from  me,  except  I  drink  it,  thy 
will  be  done,"  Matt.  xxvi.  42.  Hence  we  learn,  that  the 
highest  resignation  is  consistent  with  the  most  feeling 
sense  of  suffering. 

Again,  I  would  remark,  that  resignation  is  perfectly 
consistent,  with  an  earnest  desire  to  avoid  afflictions,  or 
to  have  them  removed.  We  cannot  love  afflictions,  or 
be  reconciled  to  them,  considered  in  themselves,  apart 
from  the  good  effects  which  may  result  from  them, 
or  the  glory  of  God  which  may  be  promoted  by  them. 
Human  nature  recoils  at  afflictions,  and  God  never  in- 
tended that  we  should  contradict  those  principles  of  our 
nature  which  are  not  the  effects  of  sin  :  and  this  repug- 
nancy to  afflictions  is  not  the  effect  of  sin.  The  exam- 
ple of  David  in  the  Psalm  which  contains  our  text,  is  a 
proof  that  a  desire  to  avoid  afflictions,  or  have  them 
removed,  is  consistent  with  true  resignation.' — For,  im- 
mediately after  he  had  said,  «  I  was  dumb,  I  opened 
not  my  mouth,"  he  prayed,  «  remove  thy  stroke  away 
from  me — hear  my  prayer,  O  Lord,  and  give  ear  unto 
my  cry  :  hold  not  thy  peace,  at  my  tears.  O  spare  me, 
that  I  may  recover  strength  before  I  go  hence,  and  be 
no  more,"  ver.  10,  12,  13.  The  example  also  of  our 
Saviour  in  the  garden  proves  the  same — while  he  was 
saying,  "  thy  will  be  done,"  still  he  prayed,  «  if  it  be 
possible  let  this  cup  pass  from  me." 

Thus  it  appears, that  it  is  consistent  with  true  resigna- 
tion to  feel  afflictions,  to  shew  that  -we  feel  them,  and  to 


JOHN  M'DOWELL,  A.  M.  22l 

desire  and  pray  that  we  may  avoid  them,  or  be  delivered 
out  of  them. 

But  while  we  feel  and  while  we  desire  and  pray  that 
the  Lord  would  remove  his  chastising  hand  from  us,  true 
resignation  forbids  us  to  reproach  or  censure  God's  deal- 
ings with  us,  or  to  speak  or  think  dishonorably  of  God, 
hoAvever  heavily  he  may  lay  his  hand  upon  us.  It  for- 
bids all  impatience,  fretfulness,  and  murmuring  against 
God,  and  calling  in  question,  even  in  thought,  his  justice, 
his  wisdom,  his  goodness,  or  his  faithfulness  in  his  dis- 
pensations. 

True  resignation  requires  that  our  wills  be  bowed 
to  the  divine  will.  As  has  been  observed,  it  is  contra- 
ry to  human  nature  for  any  man  to  chuse  suffering  for 
its  own  sake  ;  yet  we  may  chuse  that  the  will  of  God 
should  be  done  rather  than  ours,  even  if  it  be  his  will 
that  we  should  suffer.  True  resignation  requires  this. 
And  when  we  have  such  a  confidence  in  the  wisdom,  jus- 
tice, goodness  and  faithfulness  of  God,  that  we  can  in 
sincerity  of  heart  say  with  our  divine  Redeemer,  Father 
not  my  will  but  thine  be  done  :  let  thy  will  be  done  in 
preference  to  mine,  whether  it  accords  with  mine  or  not; 
and  even  though  it  be,  that  I  should  drink  a  bitter  cup, 
at  which  my  nature  shrinks  back  and  trembles ;— this  is 
true  christian  resignation. 

This  is  doubtless  a  very  difficult  duty,  but  it  has  often 
been  performed.  And  that  same  grace,  which  has  enabled 
others,  possessed  of  the  same  nature  with  ourselves,  to 
perform  this  duty,  is  also  sufficient  for  us  and  can  enable 
us  to  do  the  same.  Our  text  presents  a  powerful  motive 
to  influence  those  under  trials,  to  feel  and  exercise  resig- 
nation.— «  Thou  didst  it." — This  introduces  the 


W2  NEW-JERSEY  PREACHER. 

Hnd.  Branch  of  our  subject,  viz.  to  enforce  the  duty 
of  resignation,  from  the  consideration  that  our  trials  are 
sent  by  the  Lord — "  I  was  dumb,  I  opened  not  my 
mouth  ;  because  thou  didst  it." 

The  scriptures  clearly  teach,  that  the  providence  of 
God  is  concerned  in  every  event,  which  taketh  place  in 
our  world,  insomuch  that  it  may  be  said  of  every  event, 
"  Thou  didst  it." — They  teach  us,  "  his  kingdom  ruleth 
over  all,"  Psalm  ciii.  19.  "I  form  the  light,  and  cre- 
ate darkness  ;  I  make  peace  and  create  evil :  I  the  Lord 
do  all  these  things,"  Isaiah  xlv.  7.  "  Shall  there  be 
evil  in  a  city,  and  the  Lord  hath  not  done  it  ?"  Amos  iii.  6. 
«  Are  not  two  sparrows  sold  for  a  farthing  ?  And  one  of 
them  shall  not  fall  on  the  ground  without  your  Father. 
But  the  very  hairs  of  your  head  are  all  numbered,"  Matt, 
x.  29,  30.  «*  The  lot  is  cast  into  the  lap  :  but  the  whole 
disposing  thereof  is  of  the  Lord,"  Prov.  xvi.  33.  These 
texts  clearly  teach  us,  that  God  exercises  a  providence 
over  our  world — that  this  providence  extends  to  individ- 
uals as  well  as  to  nations — that  it  extends  to  the  smallest 
as  well  as  the  greatest  events:  and  even  to  those 
events  which  may  appear  to  us  to  be  casual  or  acciden- 
tal.— Seeing  then  that  all  our  trials  are  sent  upon  us  by 
the  Lord,  what  arguments  may  we  draw  from  this  con- 
sideration to  promote  resignation  ? 

1.  God  is  a  being  of  perfect  justice.  He  reigns  in 
righteousness.  "  Shall  not  the  Judge  of  all  the  earth 
do  right  ?"  Gen.  xviii.  25.  We  are  his  creatures,  and 
he  is  our  sovereign,  and  has  a  right  to  govern  us,  and 
dispose  of  us  according  to  his  sovereign  pleasure.  This 
consideration  assures  us  that  God  will  do  us  no  wrong ; 
and  that  he  hath  done  us  no  wrong  in  the  heaviest  trials, 


JOHN  M'DOWELL,  A.  M.  223 

which  he  has  laid  upon  us.  Yea,  there  is  inerey,  in  the 
heaviest  trial  which  any  of  us  has  ever  experienced. 
God  would  be  just,  he  would  do  right  if  he  were  to  strip 
us  of  every  earthly  comfort — if  he  were  to  take  away 
all  our  property,  deprive  us  of  every  mean  of  obtaining 
a  support,  and  turn  us  beggars  upon  the  world — if  he 
were  to  suffer  the  tongue  of  calumny  forever  to  blast 
our  character — if  he  were  to  take  away  our  health  and 
leave  us  to  drag  out  a  wretched  life  under  painful  dis- 
ease—and if  he  were  to  take  away  not  merely  one,  but 
every  relative  and  friend  we  have  in  the  world.  For 
we  have  forfeited  every  comfort,  we  deserve  hell,  and 
God  would  do  right  to  send  us  all  there.  He  would  have 
done  right  if  he  had  sent  us  all  there  many  years  since. 
Every  trial  which  God  sends  upon  us,  in  this  world,  is 
therefore  not  only  right,  but  a  mercy,  even  if  it  produees 
no  good  effect  upon  our  souls,  as  it  is  short  of  Avhat  we 
deserve.  This  consideration,  certainly  ought  to  silence 
every  murmur  ;  to  produce  submission  to  the  divine  will ; 
and  even  make  us  thankful  to  God  in  the  midst  of  our 
afflictions  ;  for  the  heaviest  trials  which  he  lays  up- 
on his  sinful  creatures  in  this  world  are  less  than  they 
deserve.  Besides,  most  generally,  in  the  heaviest  trials, 
he  grants  us  many  precious  blessings.  We  are  too  apt  to 
feel  as  though  we  had  lost  all  our  comforts,  when  God 
lays  his  hand  upon  but  one  that  is  dear  to  us  ;  when  if 
Ave  were  duly  to  consider,  we  should  find  that  while  he  has 
deprived  us  of  one  or  a  few,  or  impaired  them,  he  has 
continued  a  great,  many.  Hence,  in  our  heaviest  afflic- 
tions, God  not  only  does  right,  but  his  judgments  are 
mingled  with  multitudes  of  tender  mercies,  which  ought 
to  silence  every  murmur,  and  make  us  submissive  and 
thankful. 


224  NEW-JEHSEY  PREACHEK. 

2.  God  is  a  being  of  infinite  love,  «  God  is  love," 
1  John  iv.  S.  Hence  it  is  certain  that  he  cannot  delight  in 
misery  for  its  own  sake.  Agreeably  to  this,  we  are  told, 
"he  doth  not  afflict  willingly,  nor  grieve  the  children  of 
men,"  Lam.  iii.  33.  If  therefore  he  doth  afflict,  it  must 
be  for  some  good  end.  He  designs  and  promotes  his 
own  glory  and  the  general  good  by  the  afflictions  >\hich 
he  sends.  This  should  be  a  motive  to  resignation  to  ihe 
renewed  soul,  who  aims  supremely  at  the  glory  of  God, 
and  in  connection  with  this,  desires  the  general  good.  We 
know  not  what  a  great  revenue  of  glory  may  accrue  to 
God,  nor  how  much  good  our  fellow  men  may  receive 
from  our  afflictions.  By  these  trials  Ave  may  be  fitted  to 
be  far  more  useful  in  the  world  than  we  otherwise  would 
have  been— and  perhaps  our  trials  themselves  may  be 
the  means  of  the  conversion  of  some  precious  souls.  Has 
God  visited  us  with  sore  and  unexpected  judgments  ? 
Has  he  suddenly  snatched  away  a  dear  friend  ?  Others 
may  hear  and  fear,  and  be  excited  to  prepare  for  death. 
These  considerations,  certainly,  afford  to  the  renewed 
soul  a  powerful  motive  to  resignation. 

Further,  God  oftentimes  afflicts  even  a  careless  soul, 
not  only  for  the  general,  but.  for  his  individual  good  ;  to 
bring  him  to  repentance,  when  other  means  have  fail- 
ed to  produce  this  effect : — And  afflictions  have  often 
produced  this  effect.  They  had  this  blessed  effect  up- 
on the  prodigal ;  and  many  a  soul  will  have  reason  to 
bless  God  through  eternity,  for  the  afflictions  with  which 
they  were  visited  while  in  a  careless  state.  This  should 
excite  submission  even  in  the  unrenewed,  and  lead  them, 
instead  of  repining,  to  endeavour  so  to  improve  their 
afflictions  that  they  may  have  reason  forever  to  praise 
God  for  them. 


JOHN  M'DOWELL,  A.  M.  235 

But  this  consideration,  that  God  is  a  being  of  infinite 
lore,  ought  to  be  a  source  of  unspeakable  consolation  to 
the  real  child  of  God,  under  the  heaviest  trials  with 
which  he  may  be  visited.  The  Being  who  afflicts  him  is 
his  reconciled  God  and  Father,  and  loves  him  with  a 
most  tender  love.  It  belongs  to  the  character  of  a  good 
Father,  who  loves  his  child,  to  seek  his  happiness,  and 
if  he  ever  correct  him,  it  must  be  intended  for  his  good. 
Most  assuredly,  therefore,  God,  who  loves  his  children 
far  more  than  ever  an  earthly  parent  loved  his  child,  will 
seek  their  best  interest,  and  if  he  afflict  them,  will  do  it 
with  a  view  to  promote  their  best  good.  The  character 
of  God  secures  this  to  all  his  people.  Are  you  then  the 
people  of  God  ?  His  love  presents  a  powerful  argument 
to  enforce  resignation. 

3.  God  is  a  being  of  infinite  wisdom.  He  sees  the  end 
from  the  beginning;  he  perfectly  knows  the  consequen- 
ces of  every  event  ;  and  he  knows  what  is  best  for  his 
people.  As  his  love  to  his  people  will  ever  lead  him  to 
desire  and  seek  their  best  good  ;  so  his  wisdom  will  ever 
lead  him  to  devise  and  pursue  the  best  plans  to  promote 
their  best  good.  An  earthly  parent,  though  he  may  ten- 
dearly  love  his  child,  and  earnestly  desire  and  seek  his 
best  good  ;  yet  he  may  mistake  as  to  the  best  means  to 
obtain  the  desired  end  ;  but  the  Lord  cannot  err  on  this 
subject.  This  also  presents  to  the  true  child  of  God,  a 
powerful  argument  for  resignation  to  the  divine  will.  We 
are  short-sighted  mortals  ,•  we  know  not  what  is  best  for 
ourselves,  but  are  oftentimes  ready  to  say  with  Jacob, 
«  all  these  things  are  against  me,"  Gen.  xlii.  36  ;  when 
at  the  same  time  they  are  all  working  together  for  our 
IS  good,  and  the  good  of  others.  It  is  well  for  us  that  the 
Lord  reigns,  and  that  he  appoints  our  lot  in  life.  The 
Vol.  i.  E  e 


226  NEW-JERSEY  PREACHER. 

reasons  of  Lis  dispensations,  we  very  often  know  not 
now  ,•  but  we  shall  know  hereafter ;  and  we  shall  then 
see  that  he  led  us  by  the  right  way,  and  shall  adore  and 
praise  him  even  for  those  heavy  trials  which  here  wrung 
our  hearts.  Let  us  implicitly  trust  him  for  a  future  and 
satisfactory  explanation  of  those  mysterious  provi- 
dences which  we  cannot  now  understand  ;  and  let  an 
implicit  confidence  in  his  wisdom,  lead  us  to  acquiesce 
with  resignation  in  the  afflictive  dispensations  of  his  pro- 
vidence. 

4.  God  is  a  being  of  infinite  power.  This  is  a  further 
security  to  the  real  believer  that  his  trials  will  issue  in 
his  best  good;  for  God  has  almighty  power  to  execute 
the  plans  which  infinite  wisdom  devises  for  the  good  of 
his  people.  An  earthly  parent  may  devise  the  best 
plans  iv  promote  the  happiness  of  his  child  ;  but  he  may 
want  power  to  render  his  plans  effectual.  But  the  de- 
signs of  infinite  wisdom  cannot  fail  on  this  account.  IVo 
power  in  the  universe  can  frustrate  the  plans  of  God. 
Hence,  again,  the  believer  has  reason  to  be  resigned  to 
his  will. 

5.  Once  more,  God  is  a  being  of  infinite  faithfulness— 
what  he  has  promised  his  people  he  will  perform. 
"  Heaven  and  earth  shall  pass  away  ;  but  his  words  shall 
not  pass  away."  He  has  made  many  precious  promises 
to  his  people  under  afflictions.  Let  us  attend  to  some  of 
them.  *'  My  son,  despise  not  the  chastening  of  the 
Lord  :  neither  be  weary  of  his  correction.  For  whom 
the  Lord  loveth  he  correcteth,  even  as  a  father  the  son 
in  whom  he  delighteth,*'  Prov.  iii.  11,  12.  "  When  thou 
passest  through  the  waters,  I  will  be  with  thee ;  and 
through  the  rivers,  they  shall  not  overflow  thee  :  when 
thou  walkest  through  the  fire  thou  shalt  not  be  burnt ; 


JOHN  M'DOWELL,  A.M.  237 

neither  shall  the  flame  kindle  upon  thee,"  Isaiah  xliii.  2. 
« If  ye  endure  chastening,  God  dealeth  with  you  as  with 
sons.  He  chastened  us  for  our  profit,  that  we  might  he 
partakers  of  his  holiness.  Now  no  chastening  for  the  pre- 
sent seemeth  to  he  joyous,  but  grievous  :  nevertheless 
afterward  it  yieldeth  the  peaceable  fruit  of  righteous- 
ness unto  them  which  are  exercised  thereby/'  Heb. 
xii.  7,  10,  11.  "  We  know  that  all  things  work  to- 
gether for  good  to  them  that  love  God,  to  them  who 
are  the  called  according  to  his  purpose,"  Rom.  viii.  28. 
Such  are  the  precious  promises  of  God  to  his  affliet- 
ed  children ;  and  he  is  a  faithful  God— his  promises 
cannot  fail — he  will  fulfil  them. 

The  heaviest  trials  of  his  children  are  therefore 
blessings  in  disguise.  Though  grievous  to  the  flesh, 
they  are  salutary  medicines  to  the  soul,  having  a  pu- 
rifying effect  upon  it.  They  promote  the  work  of 
sanctiflcation,  and  ripen  the  soul  apace  for  eternal  bles- 
sedness. The  faithfulness  of  God  in  connection  with 
his  promises,  certainly  ought  to  give  the  believer 
much  consolation  under  his  trials,  and  lead  him  to 
bear  them  with  resignation. 

In  the  conclusion  of  this  discourse,  let  us  be  ex- 
horted to  examine  ourselves,  whether  we  be  the 
people  of  God,  and  have  an  interest  in  those  precious 
considerations  which  have  been  presented,  for  the  sup- 
port of  the  believer  under  trials. 

Brethren,  we  have  all  need  to  be  interested  in 
these  supports  ;  for  we  live  in  a  world  of  trial.  We 
have  no  security  for  the  continuance  of  any  earthly 
comfort  which  we  may  now  enjoy,  however  dear  it 
may  be  to  us,  and  however  necessary  we  may  esteem 
it   to   our   happiness*     We   may    suddenly    and  unex- 


228  NEW-JEUSEY  PREACHER. 

pectedly  be  deprived  of  our  dearest  earthly  comforts. 
Of  this  we  have  frequent  proofs.  "We  often  see  heavy 
trials  suddenly  and  unexpectedly  fall  upon  others. 
What,  my  hearers,  would  you  do  under  such  trials 
as  you  have  sometimes  seen  others  experience,  without 
the  supports  and  consolations  of  the  gospel  ?  If  you 
have  any  feeling  you  must  be  wretched  indeed.  To 
similar  trials  you  are  constantly  exposed.  Therefore 
be  exhorted  to  be  reconciled  unto  God,  that  when  tried 
you  may  be  supported  and  comforted,  and  your  afflic- 
tions be  made  blessings. 

Further,  you  are  not  only  exposed  to  have  your  dear- 
est earthly  comforts  snatched  from  you  in  a  moment ; 
but  you  are  liable  every  moment,  without  any  previ- 
ous warning,  to  be  hurried  away  from  life  yourselves* 
and  hurried  to  the  bar  of  God.  Are  you  prepared? 
If  not,  how  awfully  perilous  is  your  situation  !  The 
eternal  interests  of  your  immortal  souls  may  be  sus- 
pended on  a  single  week— a  single  day— a  single  hour; 
yea,  on  a  single  moment.  And  can  you  delay  any 
longer  to  seek  in  earnest  after  preparation  for  death  ? 
Awake,  flee  to  Christ,  be  reconciled  to  God  ;  and 
then,  let  death  come  when  and  where  and  how  it  may, 
for  you  to  die  will  be  gain. 

Christians,  who  may  be  now  suffering  trials,  remem- 
ber, it  is  the  Lord's  liand — the  Lord  hath  done  it.— - 
He  is  righteous — he  is  your  Father,  and  loves  you 
with  a  most  tender  love — he  knows  what  is  best,  and 
will  do  what  is  best  for  you — his  wisdom  is  infinite, 
his  power  is  almighty,  and  his  faithfulness  endureth 
forever. — Let  these  considerations  resign  you  to  his 
will,  and  support  and  comfort  you  under  your  trials. 


SERMON  XIII. 

JUSTIFICATION,  WITH  SOME  OF  ITS  PRE- 
CIOUS FRUITS. 

Rom.  v.  1,  2. 

Therefore  being  justified  by  faith,  we  have  peace  with  God  through  our  Lord 
Jesus  Christ :  By  whom  also  we  have  access  by  faith  into  this  grace  wherein 
we  stand,  and  rejoice  in  hope  of  the  glory  of  God. 

BY  PETER  STUDDIFORD,  A.M. 

Pastor  of  the  Dutch  Reformed  Church  of  North-Branch. 


NEW- JERSEY  PREACHER. 


SERMON  XIII. 

Horn.  v.  1,2.  Therefore  being  justified  by  faith,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ :  By  whom  also  we  have  access  by  faith  into 
this  grace  wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of  God. 

X  HE  probability  of  deliverance,  from  moral  evil,  from 
the  guilt  and  dominion  of  sin,  must  be  encouraging  to 
labouring  and  heavy-laden  sinners ;   but  this  encourage- 
ment must  certainly  be  much  greater,  when  the  manner 
of  this  deliverance,  its  suitableness  to  their  condition,  and 
harmony  with  the  divine  perfections  are  considered,  for 
they  are  now  begotten  into  a  lively  hope,  that  God  is 
willing  to  be  gracious.     The  Apostle  proves  in  the  pre- 
ceding part  of  this  Epistle,  the  extreme  depravity,  as 
also  moral  impotency  of  human  nature,   that  the  ap- 
propriate nature  of  the  remedy  might  be  apparent  to  all 
who  seriously  attended  to  the  subject.     If  all  mankind 
are  by  nature  dead  in  trespasses  and  sins,  justification  by 
faith  in  the  Redeemer  is  a  doctrine  as  rational,  as  it  is 
consolatory.  It  is  worthy  of  God,  and  exactly  suited  to  the 
guilty,  depraved  and  helpless  condition  of  the  human  kind. 
To  be  convinced  of  the  correctness  of  this  reasoning,  let 
us  take  a  view  of  justification,  and  the  benefits  particular- 
ized in  this  passage,  as  flowing  from  it. 

There  has  been  much  unnecessary  disputation  about 
the  meaning  of  the  Hebrew  and  Greek  terms,  employed 
by  the  sacred  writers  for  justification.  Some  contend 
that  they  are  expressive  of  holiness,  communicated  by 


2*3  NEW-JERSEY  PREACHER 

the  justifying  act;  others,  that  this  act  is  nothing  more 
than  a  judicial  sentence,  or  declaration.  If  the  corres- 
ponding language  of  scripture  is  consulted,  the  last  opin- 
ion is  undoubtedly  correct,  for  it  represents  justification 
as  a  forgiving,  removing,  blotting  out,  and  passing  by  of 
transgression.  Look  into  the  word  of  God,  and  you 
behold  the  judge  and  his  tribunal,  the  criminal  and  his 
advocate.  The  accusation  and  the  plea,  the  sentence  of 
acquittal,  and  the  reason  of  it,  are  all  before  you.  The 
forensic  use,  or  signification  of  the  terms  admitted,  jus- 
tification may  be  defined,  that  gracious  act  of  God,  as 
Judge,  which  absolves  from  guilt,  and  confers  a  right  to 
eternal  life,  solely  on  account  of  the  righteousness  of 
Christ  received  by  faith.  The  attention  is  therefore  nat- 
urally fixed  in  contemplating  this  subject,  on  the  benefit 
granted,  the  condition  of  the  grant,  and  on  the  graces 
which  renders  it  a  reality. 

First,  on  the  benefit  granted.  This  is  justification, 
which  implies  absolution  from  guilt,  and  a  right  to  eter- 
nal life. 

1.  Jibsolution  from  guilt.  Man  though  originally  good 
and  upright,  is  in  consequence  of  the  fall  of  our  first  pa- 
rents, in  a  state  of  sin,  and  therefore  of  condemnation. 
Death  is  the  wages  of  sin.  Justification  is  the  only  remedy. 
By  means  of  it  transgression  is  pardoned,  and  the  curse 
due  to  it  effectually  taken  away.  But  are  all  sins  past, 
present  and  to  come,  absolutely  forgiven?  All  sins  to  the 
moment  of  justification,  but  no  further,  for  it  is  certainly 
an  absurdity  to  assert,  that  a  judge  pardons  crimes  be- 
fore they  exist,  and  crimes  too  of  a  very  different  nature 
from  those  which  the  amnesty,  (the  act  that  consigns 
them  to  oblivion,)  can  with  propriety  be  considered  as 
embracing.     Sins  afterwards  committed,  are  the  sins  of 


PETER  STUDDIFORD,  A.M.  23S 

persons  standing  in  a  new  relation.  They  were  once 
guilty  condemned  malefactors,  but  they  are  now  children 
of  God,  over  whom  the  law  has  no  longer  the  right  or 
power  of  condemnation.  They  are  not  now  under  the  laxv 
hut  under  grace.  Though  the  sins  which  they  daily  com- 
mit require  to  be  pardoned,  and  what  is  required  is  grant- 
ed, you  must  certainly  admit,  that  the  pardon  now  grant- 
ed is  not  that  of  an  offended  judge,  but  that  of  a  gracious 
and  reconciled  parent.  Besides,  what  consistency  is 
there  in  praying  daily  for  the  pardon  of  sins  that  arc  al- 
already  pardoned  ?  Conformity  to  the  law  is  no  doubt 
still  obligatory,  and  the  neglect  or  violation  of  it,  sub- 
jects those  who  are  justified  to  chastisement,  or  if  you 
please,  punishment ;  but  this  does  not  arise  from  the  au- 
thority of  the  law  as  a  rule  of  life,  but  as  a  rule  of  obe- 
dience inseparable  from  human  nature.  It  arises  also 
from  their  connection  with  the  family  of  God,  whose 
good  pleasure  it  is,  that  his  children  should  through  tri- 
bulations enter  into  glory.  Sufferings  are  now  as  ne- 
cessary for  the  promotion  of  their  spiritual,  as  prudence 
and  industry  are  for  that  of  their  earthly,  prosperity. 

2.  *!  right  to  eternal  life.  Without  this,  absolution 
could  be  of  little  advantage,  for  mere  exemption  from 
sufferings,  or  punishment,  gives  no  claim  to  favour.  In- 
deed the  right  to  any  blessing  is  a  very  different  thing 
from  the  possession  of  the  blessing  itself  j  but  justifica- 
tion as  a  judicial  aet  gives  nothing  more  than  a  right  or 
title  to  the  favour  of  God.  It  does  not  communicate  a 
single  grace  or  moral  excellence.  It  produces  a  change 
of  state,  of  external  condition,  but  not  of  nature.  Guilt 
removed,  the  very  persons,  who  just  before  were  condemn- 
ed criminals,  are  now  reconciled  to  God  by  the  death  of 
bis  Son,  and  entitled  te  all  the  benefits  of  his  mediation. 

Vet,  iv  F  f 


234  MEW  JERSEY  PREACHER. 

Secondly,  the  condition  of  the  grant.  The  right  is 
conferred  solely  on  account  of  the  righteousness  of  Christ, 
for  though  justification  is  a  free  and  gracious  act,  the 
merit  of  the  surety  is  the  foundation  of  it,  that  God 
may  he  just  in  the  justification  of  the  ungodly.  If 
the  Mediator  had  not  fulfilled  all  righteousness  for 
them,  how  could  they  as  transgressors  be  declared  not 
guilty?  If  he  is  not,  as  represented  by  the  prophet  Jere- 
miah, the  Lord  our  righteousness,  what  can  be  the 
hopes  of  our  guilty  and  helpless  race  ?  The  objection 
that  a  performance  in  which  we  have  had  no  agency  can- 
not be  our  own,  is  of  no  validity,  for  every  one  knows 
that  in  law  and  equity  a  debt  paid  by  the  surety  is  the 
Very  same  thing  as  if  it  had  been  paid  by  the  debtor 
liimself.  Did  the  advocates  of  this  doctrine  pretend  to 
any  agency  in  the  obedience  and  sufferings  of  Christ, 
they  would  claim  it  by  virtue  of  their  own  merit,  for 
human  nature  is  as  proud  as  it  is  depraved  ;  but  con- 
scious that  Christ  is  all,  they  plead  his  righteousness  and 
his  only,  as  the  ground  of  acceptance  with  their  offend- 
ed Sovereign. 

Lastly,  the  grace,  which  renders  this  benefit  a  reality. 
Justified  by  faith,  ive  hare  peace  ivith  God.  Faith  is  of 
greater  importance  than  is  generally  imagined.  It  has 
already  been  shown  that  justification  produces  no  change 
of  nature;  but  without  a  change,  the  benefit  cannot  be 
enjoyed.  The  justified  therefore  are  renewed  in  the 
spirit  of  their  mind,  are  blessed  with  an  internal  change, 
as  a  consequence  of  the  justifying  act,  and  thus  fitted  for 
the  new  relation  in  which  they  are  placed.  However,  if 
"with  this  change  they  did  not  regard  the  righteousness 
of  the  surety  as  the  cause  of  their  acceptance  with  God, 
neither  his  merit,  nor  the  sentence  of  the  judge  ground- 


PETER  STUDDIFORD,  A.  M.  235 

ed  on  it,  would  be  of  much  account ;  they  are  therefore 
blessed  with  the  precious  gift  of  faith.  This  is  as  ne- 
cessary to  a  ©omplete  reconciliation  with  God  as  the 
justifying  act  itself.  And  it  is  probably  on  account  of 
this  necessity  that  it  holds  so  high  a  rank  in  the  word 
of  God.  "  For  by  grace  ye  are  saved  through /aft /i,  and 
that  not  of  yourselves,  it  is  the  gift  of  God.  Not  of 
works,  lest  any  man  should  boast."  Though  not  the 
cause  of  justification,  there  can  be  no  justification  with- 
out faith.  He  that  hath  the  Son  hath  life.  Without 
this  appropriating  grace  he  hath  no  life — he  is  dead  in 
trespasses  and  sins,  and  therefore  an  enemy  to  God. 

The  benefits  particularized  in  this  passage  as  flowing 
from  justification  are  now  to  be  considered.  These  are 
\ieace  with  God — access  to  favour,  and  the  joyful  expec- 
tation of  future  glory. 

1.  Peace  with  God.  Prior  to  justification  mankind 
are  not  only  in  a  state  of  condemnation,  but  of  enmity, 
the  most  deadly  enmity  to  God  and  holiness.  No  soon- 
er, however,  is  sin  pardoned  and  a  right  to  eternal  life 
granted,  than  a  change  of  heart  takes  place,  so  that 
love  to  God  and  holiness  now  swells  those  bosoms  it* 
which  enmity  so  lately  reigned.  Sin  spoiled  of  its  sove- 
reignty, and  holiness  becoming  the  predominant  disposi- 
tion, reconciliation  is  now  a  reality.  Pardoned  sinners 
love  as  they  are  beloved  with  sincerity  and  ardour.  In- 
tellectual blindness  and  heart-alienation  are  superceded 
by  the  enlightened  views,  generous  and  elevated  senti- 
ments peculiar  to  the  children  of  God.  From  being  ene- 
mies they  are  become  friends  of  God,  devoted  friends  to 
that  very  Sovereign  against  whom  they  were  so  lately  in 
open  rebellion.  Blessed  exchange !  invaluable  friend- 
ship !   for  to  this  connection  envy,  jealousy  aid  distrust 


236  NEW-JERSEY  PREACHER. 

are  entire  strangers.  Endless  as  eternity  shall  be  its 
duration.  Rolling,  but  never  ending  periods  encrease 
the  purity  of  its  flame,  augment  its  ardour,  and  preserve 
its  accessions.  Then  shall  tlie  righteous  shine  forth  as 
the  sun  in  the  kingdom  of  their  Father. 

2.  Access  to  favour.  This  is  evidently  the  meaning 
of  the  phrase  access  hi)  faith  into  this  grace  wherein  we 
stand.  Free  admission  to  its  smiles  must  greatly  en- 
hance the  value  of  friendship.  Incessantly  exposed  to 
vicissitudes  of  the  most  distressing  nature,  surround- 
ed by  numerous  and  powerful  temptations,  and  of- 
ten much  perplexed  by  indwelling  corruption,  the  per- 
suasion that  the  compassions  of  our  heavenly  Father  are 
upon  us,  that  his  inexhaustible  bounty  is  open  to  our 
relief,  and  his  almighty  arm  stretched  out  for  our  pro- 
tection, is  to  enjoy  a  happiness  which  this  world  can  nei- 
ther give  nor  take  away.  Indeed  this  privilege  of 
drawing  near  at  all  times  to  the  throne  of  grace  is  in 
the  believer's  estimation  of  more  value  than  ten  thousand 
worlds.  In  every  condition  in  which  we  are  placed, 
and  under  every  occurrence  that  may  arise  for  penitence, 
to  confess  the  occasional  deviations  from  rectitude  inse- 
parable from  our  present  state  of  existence  ;  for  affliction 
to  pour  out  its  complaints — gratitude  to  return  thanks  for 
the  reception  of  innumerable  unmerited  blessings,  and  love 
to  pant  after  still  greater  conformity  to  infinite  excellence, 
is  to  be  happy  even  whilst  sojourning  in  this  vale  of  tears. 
Could  sinners  form  an  idea  of  the  blessedness  of  com- 
munion with  God,  they  would  on  bended  knees  day  and 
night  supplicate  him  for  mercy  and  for  grace,  for  par- 
don and  holiness.  To  taste  his  love,  as  manifested  in 
the  gospel,   is  to   commence  the  life  of  heaven,  for  to 


m 


PETER  STUDDIFORD,  A.M,_  237 

know  God  and  Christ  Jesus  whom  he  hath  sent,  is  life 
eternal. 

3.  The  joy ful  expectation  of future  glory.  Intercourse 
with  God  naturally  enlarges  the  mind,  and  elevates  the 
sentiments  of  the  human  heart.  When  the  conceptions 
and  aspirations,  the  views  and  the  affections  of  the  soul 
are  holy  and  heavenly,  they  are  earnests  of  future  feli- 
city. Grace  nurtured  by  habitual  communion  with  God, 
is  the  forerunner  of  unceasing  glory.  Indeed5,  in  the  pres- 
ent state  of  human  nature,  however  advanced  it  may  be 
in  sanctity,  the  very  best  of  men  must  content  themselves 
that  they  are  privileged  to  rejoice  with  trembling.  The 
variations  of  religious  experience  in  the  same  individual, 
the  necessity  of  having  different  graces  occasionally  call- 
ed into  action,  and  the  changing,  yet  wise  and  gracious 
dispensations  of  providence,  do  not  admit  of  unceasing 
joy,  of  uninterrupted  felicity.  This  world  is  the  school 
in  which  the  christian  is  educated  for  heaven.  His  in- 
terest, as  well  as  the  honour  of  his  Sovereign,  demands 
that  he  should  submit  to  self-denial,  mortification,  aud 
the  assumption  of  the  cross.  He  is,  however,  promised 
strength  proportioned  to  his  day.  He  that  soweth  hi  tears, 
shall  reap  in  joy.  He  that  goeth  forth  and  weepeth,  hear- 
ing precious  seed,  shall  doubtless  come  again  with  rejoic- 
ing. Cast  thy  burden  on  the  Lord,  and  he  will  sustain 
thee.  Various  are  the  trials  to  which  the  people  of  God 
must  submit ;  but  their  encouragements  are  numerous 
and  powerful.  If  heaven  did  not  occasionally  open  to 
their  view,  their  courage  would  languish,  their  exertions 
become  enfeebled,  if  not  effectually  paralized.  Conscious 
that  after  a  few  more  struggles,  sin  and  sorrow  shall 
cease,  and  sanctity  and  joy  characterize  their  existence, 
they  go  on  with  firmness  in  the  way  of  the  divine  eom- 


23g  NEW-JERSEY  PREACHER. 

mandments.  In  commiseration  of  their  condition,  piere- 
ing  winds  are  tempered,  and  storms  that  would  otherwise 
overwhelm  them  robbed  of  their  greatest  fury.  Hope 
steadily  attends  them,  joy  sometimes  expands  their  bo- 
som, when  by  faith  they  are  enabled  to  claim  as  their 
own,  that  inheritance,  which  is  incorruptible,  unfading, 
and  full  of  glory. 

These  are  some  of  the  precious  fruits  of  justification. 
And  should  they  not  make  us  anxious  to  know  the  state 
of  our  souls,  whether  our  iniquities  are  forgiven,  and 
whether  we  are  in  possession  of  a  title  to  life  everlast- 
ing ?  Without  the  knowledge,  or  at  least,  a  well  ground- 
ed hope  of  our  justification,  we  must  remain  strangers  to 
the  consolations  and  pleasures  of  religion,  for  we  cannot 
look  to  the  future  world  without  fearful,  distressing  ap- 
prehensions. We  are  therefore  called  upon  by  duty  and 
interest  to  ascertain  our  true  spiritual  condition.  The  test 
of  examinaiton  is  plain,  decisive,  and  within  the  reach  of 
every  individual.  The  tree  is  known  from  its  fruits.  If 
you  are  enemies  to  holiness  and  aliens  from  God — and 
your  hearts  are  never  gladdened  by  the  smiles  of  redeem- 
ing love,  you  are  still  in  your  sins,  in  a  state  of  condem- 
nation, and  therefore  in  danger  of  perishing  forever. 
But  even  by  you,  who  are  in  this  awful  situation,  this 
doctrine  must  be  regarded  as  consolatory,  for  it  directs 
you  to  the  only,  the  effectual  and  the  never-failing  re- 
medy. Though  in  consequence  of  your  transgression, 
despondence  thickens  around  you,  the  consolations  of  jus- 
tification pierce  through  the  gloom,  and  call  forth  your 
reliance  on  that  compassionate  Redeemer,  who  never 
suffers  any  to  seek  him  in  vain.  Indeed  lie  invites — im- 
portunes you  to  look  unto  him  and  live.  But  remember 
that  proffered  friendship,  obstinately  rejected,  may  be- 


PETER  STUDDIFORD,  A.M.  2S9 

eeme  indignant  at  such  treatment ;  for  God,  the  merciful 
God  has  declared  that  his  Spirit  shall  not  always  strive 
with  man ;  and  should  he  once  consign  you  to  the  blind- 
Mess  of  your  minds  and  to  the  hardness  of  your  hearts, 
you  are  wretched  without  the  remotest  prospect  of  re- 
lief. Dream  not  then  of  slighting,  rejecting  and  yet  ex- 
periencing merey.  Come  without  delay  to  this  once 
crucified  but  now  exalted  Redeemer,  as  to  the  only  me- 
dium of  reconciliation  with  your  offended  God,  and  as  to 
the  only  source  of  holiness  and  happiness.  He  gave  him- 
self for  us,  that  he  might  redeem  us  from  all  iniquity,  and 
purify  unto  himself  a  'peculiar  people,  zealous  of  good 
works.  Therefore  intreat,  earnestly  entreat  God  for  his 
righteousness  sake,  to  have  mercy  on  you,  to  pardon 
your  iniquities,  and  bless  you  with  hearts  devoted  to  his 
service,  that  you  may  rejoice  in  the  hope  of  glory. 

But  if  to  the  guilty  this  passage  is  encouraging,  it 
certainly  must  be  more  eminently  so  to  those  who  are  in 
actual  friendship  with  God.  Your  aspirations,  believers, 
yom*  faith,  your  hopes  and  your  joys,  are  testimonials  in 
your  favour  that  God  will  not  withhold  from  you  a  sin- 
gle blessing  which  your  happiness  demands.  He  will 
open /or  you  rivers  in  high  places,  and  fountains  in  the 
midst  of  vallies,  he  will  make  the  wilderness  a  pool  of  wa- 
ter and  the  dry  land  springs  of  water.  He  will  give  you 
wine  and  milk  without  money  and  ivithout  price.  Jl  nenv 
spirit  ivill  he  put  within  you,  and  cause  you  to  ivalk  in  his 
statutes.  Proceed  therefore  in  cultivating  the  senti- 
ments and  duties  of  your  highly  privileged  relation. 
Proceed  in  honoring  your  God,  in  doing  good  to  your 
fellow  creatures,  and  in  the  advancement  of  your  own 


24©  NEW -JERSEY  PREACHER. 

sanctity,  happiness,  and  dignity.  Proceed  with  confi- 
dence in  this  your  course  of  duty,  for  yet  a  little  while, 
and  you  shall  receive  a  crown  of  glonj,  lhatfadelh  not 
away,  eternal  in  the  heavens. — AMEN. 


SERMON  XIV. 

THE  TRUE  AND  FALSE  GROUNDS  OF 
RELIGION. 

.    (IN  TWO  SERMONS.) 

Phil.  iii.  7,  8,  9. 

But  what  things  were  gain  to  me  those  I  counted  loss  for  Christ.  Yea,  doubtless, 
and  1  count  all  things  hut  loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord  :  for  whom  1  have  suffered  the  loss  of  all  things,  &c.  &c. 

BY  JOSEPH  CLARK,  D.  D. 

Pastor  of  the  Presbyterian  Congregation  of  New-Brunswick. 


Vol.  i.  Gg 


NEW-JERSEY  PREACHER. 


SERMON  XIV. 

Phil.  iii.  7,  8,  9. — But  what  things  were  gain  to  me,  tho9e  T  counted  loss  for 
Christ.  Yea,  doubtless,  and  I  count  all  things  but  loss  for  the  excellency  of 
the  knowledge  of  Christ  Jesus  ray  Lord  ;  for  whom  I  have  suffered  the  loss 
of  all  things,  and  do  count  them  but  dung  that  I  may  win  Christ,  and  be  found 
in  him,  not  having  mine  own  righteousness,  which  is  of  the  law,  but  that 
•which  is,  through  the  faith  of  Christ,  the  righteousness  which  is  of  God  by 
faith. 

J.F  the  christian  religion  be  true,  it  follows,  from  the 
very  nature  of  it,  that  it  is  the  only  religion  given  under 
heaven  among  men,  whereby  we  must  be  saved.  In  the 
whole  strain  of  it,  it  excludes  man  from  all  hope  of  sal- 
vation, from  any  other  source,  and  expressly  declares 
that  "  No  other  foundation  can  any  man  lay  than  is  laid, 
which  is  Jesus  Christ."  This  declaration  should  be 
well  weighed  :  for,  on  the  supposition  of  its  truth,  men 
who  reject  the  gospel,  reject  their  only  remedy,  and  en- 
sure their  final  and  eternal  ruin. 

The  passage  that  has  been  now  read  in  your  hearing, 
was  penned  by  one  who  was,  in  the  highest  degree,  qual- 
ified to  be  a  witness  of  the  truth  of  what  he  preached  ; 
and  of  its  infinite  importance,  as  the  only  way  of  salva- 
tion. He  was  miraculously  converted  to  the  faith,  and 
Called  to  preach  the  gospel.  God  evidently  working  with 
him,  during  the  whole  of  his  ministry,  through  mighty 
signs  and  wonders,  by  the  power  of  the  spirit  of  God.  The 
miracles,  that  i»°!  and  his  fellow  apostles  wrought,  were 
wrought  in  the  name  and  by  the  power  of  Jesus  Christ,  and 


2&  NEW-JERSEY  PREACHER. 

in  no  other  name,  and  by  no  other  power.  They  were  9ucU 
as  transcend  every  thing  that  mere  human  power  or  dia- 
bolical agency  could  possibly  effect.  This  persuasion 
wrought  so  powerfully  on  multitudes  who  were  eye 
and  ear  witnesses  of  these  miracles*  that  they  were  con- 
strained to  acknowledge  the  finger  of  God  in  them,  t© 
give  up  their  opposition  to  the  gospel,  and  to  embrace 
the  faith  which,  before,  had  been  the  object  of  their 
scorn  and  malignity.  Heaven,  in  this  way,  gave  indis- 
putable evidence  of  the  truth  of  the  gospel,  that  it  was 
no  cunningly  devised  fable,  conjured  up  by  art  and 
man's  device  ;  but  a  revelation  from  God  himself.  Paul, 
in  particular,  declares  that,  «  he  received  it  not  of  man, 
neither  was  he  taught  it  by  man  ;  but  by  the  revelation 
of  Jesus  Christ."  And  being  taught  in  a  supernatural 
way,  confirmed  in  the  faith  by  numerous  attestations 
evidently  and  immediately  from  God  himself:  and  see- 
ing in  the  gospel,  committed  to  him,  the  elear  accom- 
plishment of  the  types  and  prophecies  of  the  Old  Testa- 
ment, he  could  no  more  doubt  of  the  truth  of  the  gospel, 
than  he  could  doubt  of  his  own  existence. 

Nor  could  Paul  and  the  other  apostles  doubt  of  their 
own  eall  and  appointment  of  God  to  "  go  forth  into  all 
the  world,  and  preach  the  gospel  to  every  creature  ;" 
and  to  declare  in  the  name,  and  by  the  authority  of  God — 
"  He  that  believeth  shall  be  saved  ;  and  he  that  believ- 
eth  not  shall  be  damned  !"  The  certainty  of  these  things 
was  put  so  completely  past  all  doubt  with  them,  that 
they  could  say,  «  necessity  is  laid  upon  usj  yea,  woe  un- 
to us  if  we  preach  not  the  gospel." 

To  the  evidence  above  stated,  they  had  also  that  of 
their  own  experience.  They  had  felt  the  divine  power 
and  efficacy  of  the  gospel  on  their  own   souls.     They 


JOSEPH  CLARK,  D.D.  245 

knew  in  whom  they  had  believed,  and  from  their  own 
experience,  were  thoroughly  persuaded  that,  he  was  able 
to  keep  that  which  they  had  committed  to  him.  Noth- 
ing makes  us  so  acquainted  with,  and  so  fully  confirms 
us  in  the  belief  of  any  thing,  as  experience.  Experiment- 
al acquaintance  with  the  nature,  truth,  and  excellence 
of  the  gospel,  will  make  us  both  esteem,  and  speak  high- 
ly of  it. 

This  was  the  case  with  Paul ;  he  had  been  once  a  per- 
secutor of  Christians,  an  enemy  of  the  gospel,  a  proud 
Pharisee,  trusting  in  his  own  righteousness,  and  highly 
valuing  his  distinctions  and  privileges  as  a  Jew  and  a 
scholar  of  Gamaliel.  "  But,  when  it  pleased  God  to  re- 
veal his  Son  in  him,"  and  lead  him  to  the  knowledge  of 
salvation  by  Christ,  then,  how  do  his  views  alter !  The 
gospel  he  had  before  despised,  hated  and  laboured  to 
destroy,  now  becomes  more  dear  and  precious  to  him 
than  life  itself.  All  his  former  attainments  and  legal 
righteousness  appeared  to  him  as  loss,  in  comparison 
with  the  excellency  of  the  knowledge  of  Christ  Jesus, 
his  Lord.  Nay,  when  set  in  competition  with  Christ, 
«  he  esteemed  all  things  but  loss,  and  did  count  them  but 
dung  that  he  might  win  Christ,  and  be  found  in  him,  not 
having  on  his  own  righteousness,  which  is  of  the  law  ; 
but  that  which  is,  through  the  faith  of  Christ,  the  right- 
eousness which  is  of  God  by  faith." 

It  cannot  be  denied  that  this  is  the  language  of  one 
that  well  understood  the  gospel,  and  had  indisputable 
evidence  of  its  truth.  It  will,  therefore,  demand  the 
more  serious  attention  from  us. 

In  the  passage  before  us,  two  things  are  expressed  by 
the  apostle. 


246  NEW-JERSEY  PREACHER. 

I.  That  every  thing  short  of  the  religion  of  Christ, 
can  be  of  no  avail  to  us,  for  the  attainment  of  our  salva- 
tion, and  should  be  entirely  rejected  as  a  ground  of 
confidence. 

II.  The  distinctive  characters  of  gospel  religion. 

In  discussing  these  two  points,  I  shall  pay  a  particular 
regard  to  the  method  and  language,  in  which  the  apos- 
tle has  seen  proper  to  treat  them.     And 

I.  That  every  thing,  short  of  the  religion  of  Christ, 
can  be  of  no  avail  to  us,  for  the  attainment  of  our  salva- 
tion, and  should  be  entirely  rejected  as  a  ground  of  con- 
fidence. 

Words  can  scarcely  express  this  sentiment  more  strong- 
ly than  the  apostle  has  done.  He  had  been  warning  the 
Philippians  against  the  ensnaring  doctrines  of  the  Ju- 
daizing  teachers,  who  taught  the  young  converts  to 
Christianity  that,  "  unless  they  were  circumcised,  and 
kept  the  law  of  Moses,  they  could  not  be  saved."  This 
the  apostle  calls,  "  Turning  them  aside  to  another  gos- 
pel ;"  or,  placing  their  hope  of  salvation  on  a  differ- 
ent ground  from  that  on  which  the  gospel  had  placed  it. 

The  aim  of  these  teachers  appears  to  have  been  either 
to  draw  the  young  converts  off  from  their  hope  in  Christ 
altogether,  or  to  confound  law  and  gospel,  grace  and 
works  ;  to  mingle  the  free  salvation  of  the  Saviour, 
with  the  merit  of  human  obedience,  and  substitute  the 
observance  of  ceremonial  rites  in  the  place  of  evangelical 
holiness. 

These  teachers,  not  understanding,  or  not  embracing 
the  gospel,  were  fain  to  glory  in  something  beside  Christ. 
Lured  by  the  pomp  of  external  ceremony,  they  were  for 
making  a  fair  shew  in  the  flesh  ;  and  not  persuaded  that 
their  typical  system  was  now  abolished ;  they,  therefore, 
enjoined  on  their  hearers  the  observance  of  external 


JOSEPH  CLARK,  D.  D.  247 

rites,  as  necessary  to  salvation,  that  they  might  glory  in 
their  flesh,  escape  the  offence  of  the  cross  and  do  away 
the  soul-humhiing  doctrine  of  "  trusting  in  Christ  Je- 
sus, putting  no  confidence  in  the  flesh."  Such  corrup- 
tions and  perversions  of  the  gospel  the  apostle  abhorred. 
He  saw  they  aimed,  immediately,  to  the  overturning  of 
the  doctrines  of  the  cross ;  and,  with  the  honest  zeal  of 
a  faithful  ambassador,  he  nobly  declares — f*  God  for- 
bid that  I  should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ  !" 

The  cross  of  Christ  was,  in  the  apostle's  view,  the  on- 
ly tree  of  life  for  perishing  sinners.  And,  persuaded 
that  nothing  short  of  true  faith  in  Christ  could  avail  men 
to  salvation,  he  conceived  the  doctrine  of  these  teachers 
to  be  in  the  highest  degree,  mischievous  and  dangerous 
to  the  souls  of  men  :  and,  therefore,  in  our  context,  he  so 
warmly  exhorts  the  Philippians  on  this  subject.  "  Be- 
ware of  dogs,  beware  of  evil  workers,  beware  of  the 
concision," — these  sticklers  for  carnal  ordinances  and  a 
boasted  self-righteousness,  who  to  establish  their  own 
systems,  would  subvert  your  souls,  and  overturn  the  gos- 
pel of  Christ :  for,  adds  he,  we  the  apostles  and  minis- 
ters of  Jesus  Christ,  that  declare  unto  you  the  gospel, 
as  we  received  it  of  the  Lord,  "  we  are  the  true  circum- 
cision, which  worship  God  in  the  spirit,  and  rejoice  in 
Christ  Jesus,  and  have  no  confidence  in  the  flesh." 

His  reasoning  evidently  goes  to  this,  and  is  as  if  he 
had  said — "  As  to  confidence  in  the  flesh,  or  a  depen- 
dance  on  any  thing  of  our  own,  as  the  ground  of  our  ac- 
ceptance with  God,  I  might  say  as  much  as  any  man. 
Shew  me  a  man  among  them  all,  that  can  urge  stronger 
pleas  from  his  carnal  privileges,  Jewish  prerogatives,  or 
external  performances ;  or  that  can  raise  a  louder  boast 


2*8  NEW  JERSEY  PREACHER. 

of  his  self-righteou  sness  than  myself.  If  any  other  man 
thiriketh  that  he  hath  whereof  he  might  trust  in  the  flesh* 
I  more :  circumcised  the  eighth  day — of  the  stock  of 
Israel — of  the  tribe  of  Benjamin—- an  Hebrew  of 
the  Hebrews  ;  as  touching  the  law,  a  pharisee ;  con- 
cerning  %eal,  persecuting  the  church ;  touching  the 
righteousness  which  is  in  the  law,  blameless  !  Few, 
among  all  these  teachers,  can  say  as  much  as  this 
for  themselves ;  and  none  can  say  more.  But  what 
can  all  this  avail  a  guilty  sinnner,  for  his  justification 
before  God  ?  True,  I  once  thought  as  highly  of  these 
things  as  they  now  do,  and  as  confidently  expected  to  gain 
heaven  by  my  own  righteousness.  But,  blessed  be  God, 
he  hath  stripped  me  of  my  false  hopes,  and  shaken  me 
from  my  false  foundation ;  and  taught  me  to  rest  my 
eternal  all,  on  that  only  foundation  which  he  hath  laid 
in  Zion.  Here  I  see  no  room  for  boasting  and  glorying, 
and  trusting  in  the  flesh.  The  salvation  of  sinners  is 
placed  by  God  on  quite  another  ground.  So  that 
what  things  were  gain  to  me ;  or  what  I  once  es- 
teemed gain  to  me,  these  I  now  count  loss  for  Christ : 
yea,  doubtless,  and  I  count  all  things  but  loss,  for  the 
excellency  of  the  knowledge  of  Christ  Jesus,  my  Lord  : 
for  whom  I  have  suffered  the  loss  of  all  things,  and 
do  count  them  but  dung  that  I  may  win  Christ.'9 

What  a  proficient  was  Paul,  in  natural,  ceremonial 
and  moral  righteousness  !  Behold  the  man  !  How  fair 
his  claims  !  How  well  founded,  as  some  might  suppose, 
his  hopes  of  acceptance  with  God!  He  had  been  no  hy- 
pocrite ;  however  ignorantly  he  might  have  acted,  he 
was  sincere.  But  when  his  eyes  were  opened  ;  when  he 
was  brought  to  the  knowledge  of  the  truth  as  it  is  in  Je- 
sus :    see  him  casting  away  all  his  former  grounds  of 


IOSEPH  CLARK,  D.  Q,  UO 

confidence  ;  renouncing  (hem  all  as  loss,  and  counting 
them  but  Aung,  that  he  might  win  Christ.  He  saw, 
there  was  nothing  short  of  true  faith  in  Christ,  and  an 
interest  in  him,  that  could  avail  him  to  salvation.  And, 
therefore  the  best  his  heart  or  hands  could  do,  when 
viewed  as  the  ground  of  his  acceptance  with  God,  he 
utterly  disclaimed,  and  rejected  with  abhorrence,  as 
mere  garbage,  to  be  relished  by  those  only  who  had  no 
just  views  or  esteem  of  the  gospel. 

And,  my  brethren,  if  every  thing,  short  of  the  religion 
of  Christ,  was  of  no  avail  to  salvation,  in  the  view  of 
the  apostle,  who  had  the  fairest  advantages  to  judge  in 
this  matter  ;  what  warrant  can  we  have  to  put  our  trust 
any  where  else  ?  If  he,  from  clear  views  of  the  truth,  ut- 
terly renounced  all  confidence  in  the  flesh,  or  in  anything 
that  flesh  can  do,  can  these  things  be  a  proper  ground  of 
confidence  to  us  ?  Surely  reason  and  conscience  must 
constrain  us  to  say,  JVb,  they  cannot. 

But  it  is  proper,  on  this  subject,  that  I  should  be 
more  particular  ;  and  detail  and  examine  the  false 
grounds  of  confidence,  which  the  apostle  enumerates, 
and  to  which  misguided  multitudes,  in  one  way  or  anoth- 
er, are  so  attached.     And, 

1.  The  apostle  refused  to  glory,  or  put  any  confidence 
in  his  being  descended  from  a  particular  nation,  tribe  or 
family. 

In  this,  it  seems,  the  Jews  were  fiiin  to  boast.  They 
were  Abraham's  seed  ;  of  the  stock  of  Israel,  that  fa- 
voured nation,  which  the  Lord  chose  out  from  all  the 
nations  of  the  earth,  and  distinguished  by  many  peculiar 
privileges.  On  these  accounts,  the  Jews  were  ready 
to  conclude  themselves  the  peculiar  favourites  of  heaven  ; 

Vol.  i.  H  h 


£5a  NEW-JERSEY  PREACHER. 

that  is,  entitled  above  others,  to  the  distinguishing  favor 
of  God. 

But  had  not  the  apostle  equal  ground  of  boasting  on 
this  score,  with  any  of  them  ?  He  was  of  the  stock  of 
Israel,  of  the  tribe  of  Benjamin  ;  a  tribe  honored  with 
the  first  of  Israel's  kings,  and  that  kept  close  to  God, 
when  other  tribes  fell  away  to  Jereboam's  idolatry.  He 
was  an  Hebrew  of  the  Hebrews,  i.  e.  born  a  Jew,  both  by 
the  father's  and  mother's  side,  which  some  Jews  were 
not.  So  that,  in  this  respect,  he  was  not  a  whit  behind 
the  very  chiefest  of  the  Jews.  And  though  he  was  far 
from  despising,  or  lightly  esteeming  national  advanta- 
ges ;  yet  when  these  things  were  boasted  of,  as  entitling 
to  the  divine  favor,  he  rejected  such  confidence,  as 
groundless,  and  would  know  nothing,  in  this  view,  but 
Jesus  Christ,  and  him  crucified. 

As  Gentiles,  we  indeed,  cannot  plead  this  boasted  Jew 
ish  distinction,  nor  abuse  it,  as  a  ground  of  false  confi- 
dence. Yet  how  many  are  there  who,  in  the  same  mis- 
taken way  with  the  Jews,  plead  their  having  been  born 
and  educated  in  a  christian  land ;  their  acquaintance 
with  christian  doctrines  and  duties  ;  their  belonging  to 
a  distinguished  church,  famed  for  its  orthodoxy  and  pu- 
rity ;  or  their  having  sprung  from,  and  been  trained  up 
by  pious  parents  !  How  delusive  must  all  such  confidence 
be  !  Such  should  remember  that,  as  among  the  Jews, 
'•'  they  were  not  all  Israel  that  were  of  Israel ;  so  neith- 
er, among  christians,  can  external  privileges  give  any 
title  to  the  divine  favour,  if  we  be  not  ourselves  found  in 
Christ. 

2.  The  apostle  renounced  all  confidence  in  his  obedi- 
ence and  conformity  to  the  ceremonial  law. 


JOSEPH  CLARK,  D.  D.  25t 

The  rites  of  this  law  were  all  typical  of  Christ  and 
the  hlessings  of  the  gospel  ,•  but  could  never  make  the 
coiners  thereunto  perfect,  as  pertaining  to  the  conscience. 
The  Jews  appear  to  have  had  very  mistaken  views  of 
this  law  ,•  to  have  considered  even  an  external  conformity 
to  its  precepts,  as  atoning  for  moral  defects,  and  ren- 
dering them  acceptable  in  the  sight  of  God. 

It  was  this  mistake  that  made  the  judaizing  teachers 
so  much  insist  on  the  observance  of  this  law,  as  necessa- 
ry to  salvation.  The  apostle  was  fully  convinced  of 
their  error,  and  considered  it  as  leading  men  from  the 
substance  to  the  shadow  ;  from  the  true  sacrifice  for  sin, 
to  that  which  can  never  take  away  sin,  and  therefore 
building  them  on  a  false  foundation. 

This  foundation  he  wholly  renounced.  He  had  him- 
self, according  to  the  strict  prescription  of  the  law,  been 
circumcised  the  eighth  day,  and  scrupulously  exact  in 
the  observance  of  all  its  rites.  But  he  now  saw,  these 
were  all  but  types  ;  that  the  substance  ivas  Christ  ;  that 
the  design  of  their  observance,  from  the  beginning,  was 
to  lead  to  Christ  ;  and  not  to  be  rested  in  as,  of  them- 
selves, meritorious  and  efficacious  to  salvation.  In 
this  view,  he  considered  and  rejected  all  his  ceremonial 
righteousness  as  loss  and  dung. 

And,  my  brethren,  does  it  not  betray  a  like  misplaced 
confidence,  when  we  build  our  hopes  of  salvation  on  our 
external  compliance  with  the  ordinances  and  institutions 
of  the  gospel  ?  These  things,  indeed  it  is  our  bounden 
duty  to  observe.  They  are  established  by  the  authority 
of  our  divine  master,  and  for  wise  and  good  ends.  But 
when  we  plead,  as  the  ground  of  our  acceptance  with  God, 
that  we  have  been  baptised  into  Christ ;  that  we  have 
put  on  the  profession  of  the  christian  religion  ;  united 


85*  .\EVV -JERSEY  PREACHER. 

ourselves  to  the  church  in  its  most  solemn  ordinances, 
and  are  strict  and  punctual  observers  of  all  the  duties  of 
its  worship ;  and  think  that,  by  a  scrupulous  observance 
of  these  external  duties,  we  shall  recommend  ourselves 
to  the  favor  of  God,  are  Ave  not  guilty  of  the  same  er- 
ror that  the  Jews  were  ?  This,  surely,  is  to  let  go  the 
Head,  even  Chrisl ;  and,  instead  of  using  these  gospel 
institutions  as  means  to  increase  our  faith  in,  and  con- 
formity to  Christ,  it  is  substituting  them  in  Christ's 
stead ;  and,  contrary  to  their  express  design,  making 
them  the  foundation  of  our  hope.  Alas,  brethren,  if  we 
have  no  better  foundation  than  this,  our  hope,  at  the 
last,  must  prove  as  the  giving  up  of  the  ghost ! 

3.  The  apostle  had  been  a  Pharisee,  one  of  the  strict- 
est and  most  devout  sect  among  the  Jews,  and  the  most 
inviolably  attached  to  the  rites  of  the  Mosaic  law. 

His  zeal  in  the  Jews'  religion  had  outrun  many 
of  his  equals  in  his  own  nation.  He  was,  touching 
the  law,  a  Pharisee  ;  concerning  zeal,  transported  even 
to  persecuting  the  church.  But  now  he  rejected  all  hope 
from  these  things.  ]\'ot  all  his  strictness,  as  a  Pharisee, 
nor  all  his  zeal,  as  a  disciple  of  Moses,  could  give  him 
the  least  confidence  towards  God.  However  highly  he 
might  once  have  thought  of  himself,  as  a  zealous  Pha- 
risee, he  now  saw  that  he  was  the  chief  of  sinners,  and 
acknowledged  his  only  hope  of  deliverance  through  Jesus 
Christ  our  Lord. 

Happy  were  it  for  multitudes,  did  they  see  and  re- 
nounce their  mistakes,  in  this  way,  as  the  apostle  did. 
The  blind  attachment  of  some  to  sects  and  names,  to  pecu- 
liar opinions  and  forms — the  spirit  of  intolerance  which 
proclaims  "  Stand  by  thyself,  come  not  near,  for  I  am  ho- 


JOSEPH  CLARK,  D.D.  253 

liei*  than  thou,"  seems  too  plainly  to  betray  a  belief  that, 
to  be  of  their  party,  is  to  possess  a  sufficient  title  to  the 
divine  favour.  There  is  a  kind  of  zeal  too,  the  result  of 
ignorance  and  spiritual  pride,  and,  in  the  forms  it  as- 
sumes, disreputable  to  religion,  which  will  affect  the  name 
of  exalted  piety,  and  advance  its  boasted  claims  to  accep- 
tance with  God. 

My  brethren,  we  may  belong,  as  we  suppose,  to  the 
purest  and  most  orthodox  denomination  that  ever  exist- 
ed ;  Ave  may  be  ever  so  strictly  attached  to  their  doctrines 
and  modes  of  worship,  and  have  a  zeal  to  promote  these 
that  would  lead  us  to  compass  sea  and  land  to  make 
proselytes  ;  and  yet  be  only  so  much  the  farther  from 
the  kingdom  of  heaven,  the  more  we  rely  on  such  party 
attachment  and  zeal,  as  constituting  the  ground  of  our 
hope  of  acceptance  with  God :  for  such  reliance  is,  vir- 
tually, a  renouncing  of  Christ,  and  setting  up  something 
of  our  own  in  his  stead. 

4.  The  apostle  rejected  all  confidence  in  his  moral  at- 
tainments. 

He  had  been  a  strict  observer  of  the  law,  both  moral 
and  ceremonial.  "  I  was,"  says  he,  "  touching  the 
righteousness  which  is  in  the  law,  blameless.'*  That  is, 
he  was  so  in  his  own  view,  and  in  the  view  of  others  who 
knew  him.  He  was  esteemed  an  honest,  upright,  moral 
man  ;  and  one  that  paid  a  scrupulous  regard  to  all  the 
institutions  of  religion.  None  could  impeach  him  with 
a  want  of  integrity  ;  he  lived  up  to  his  knowledge,  and 
his  practice  corresponded  with  his  profession.  And  if 
this  could  have  afforded  him  a  safe  ground  of  confidence, 
he  might  have  rested  there,  and  trusted  and  gloried  in 
his  own  righteousness  as  well  as  others. 


2:»i  NEW-JERSEY  PREACHER, 

But  alas  !  he  saw  that  all  this  would  not  do.  His  eyes 
had  been  opened  ;  God,  in  his  inflexible  justice  and  spot- 
less holiness,  had  been  manifested  to  the  view  of  his 
soul  ;  the  covering  had  been  taken  from  the  great  deep 
of  his  inbred  corruptions ;  the  divine  law,  in  its  extent 
and  parity,  had  been  set  home,  by  the  Spirit  of  God,  on  his 
soul ;  this  had  awakened  him  to  such  a  view  of  his  moral 
depravity  and  guilt  as  he,  before,  had  never  experienced ; 
had  slain  all  his  vain  hopes  and  refuges  of  lies,  and 
taught  him  that,  <«  By  the  deeds  of  the  law,  can  no  flesh 
living  be  justified  in  the  sight  of  God."  As  a  condemn- 
ed man  he  had  been  shut  up  to  the  faith  ;  as  a  sinner 
ready  to  perish,  he  had  been  led  to  see  that  salvation  for 
sinners  was  to  be  found  no  where  else  but  in  Christ.  He 
therefore  gave  up  every  other  ground  of  hope  ;  rejected 
all  trust  in  his  own  righteousness  ;  esteemed  it  but  as  fil- 
thy rags ;  and  aspired  after  the  righteousness  which  is  by 
the  faith  of  Christ. 

And,  truly,  my  brethren,  if  there  be  any  thing,  short 
of  Christ,  that  can  afford  a  ground  of  hope  to  sinners,  it 
must  be  moral  virtue.  This  is  inseparable  from  the  na- 
ture of  all  religion  ;  this  possesses  intrinsie  excellence 
in  itself,  and  has,  deservedly,  commanded  the  veneration 
of  all  ages  and  nations. 

But  that  the  best  obedience  to  the  moral  law,  that 
guilty  depraved  man  ever  did,  or  does,  or  can  perform, 
can  never  be  plead  as  the  ground  of  his  justification  and 
acceptance  with  God,  will  appear  from  the  following 
considerations.  1.  This  law,  from  its  very  nature,  and 
from  the  character  of  the  lawgiver,  requires  perfect 
obedience.  This,  no  man,  in  his  fallen  state,  ever  per- 
forms. The  law  reaches  to  the  thoughts  and  intents  of 
the  heart,  as  well  as  to  the  outward  conduct.     Every 


JOSEPH  CLARK,  1).  D.  25S 

man,  therefore,  is  daily  a  transgressor,  in  thought,  word 
and  deed.  His  best  obedience  is  extremely  imperfect ; 
so  corrupt  in  the  principle,  from  which  it  flows,  and  so 
defective  in  practice  that,  the  man  of  the  best  morals  may 
well  cry,  "  If  thou,  Lord,  shouldest  mark  iniquily,  O 
Lord,  who  could  stand  !  2.  This  law  has  its  penalty. 
Every  transgressor,  therefore,  and  for  every  transgres- 
sion, falls  under  the  malediction,  or  penalty  of  (he  law. 
And  what  can  he  do  to  make  amends  for  his  transgres- 
sion ?  His  best  obedience,  even  should  he  do  all  those 
things  that  are  required  of  him,  is  doing  no  more  than  is 
his  duty  to  do.  Instead,  therefore,  of  making  amends 
for  past  transgressions,  the  sinner  is  daily  running 
deeper  and  deeper  in  debt.  3.  The  law,  in  whatever  form 
and  degree  made  known  to  man,  must,  in  the  day  of  final 
account,  be  the  rule  by  which  he  shall  be  judged.  If  he 
then,  when  tried  by  the  law,  be  found  guilty  of  innumer- 
able and  awfully  aggravated  transgressions  both  in  heart 
and  life  ;  if  it  shall  appear  that,  through  all  his  life,  his 
heart  has  been  a  sink  of  iniquity,  and  that  all  he  has 
ever  thought,  said,  or  done  ;  that  all  his  appetites,  pas- 
sions, affections,  aims  and  views  have  been,  more  or 
less  polluted  from  this  corrupt  sink  of  sin  ;  how  will  the 
sinner  stand  ?  What  will  he,  what  can  he  plead  in  ar- 
rest of  judgment  ?  Will  he  plead  his  imperfect  obedi- 
ence ?  This  will  not  answer  the  requisition  of  the  law  ; 
and  this  the  righteous  judge  cannot,  and  will  not  accept. 
What  can  hinder,  then,  but  that,  as  a  totally  depraved, 
guilty  creature,  and  wholly  unmeet  for  heaven,  sentence 
should  go  against  him  ?  All  hope  of  acceptance  with 
God,  for  our  own  righteousness,  must,  therefore,  be  for- 
ever in  vain  !  For,  as  the  apostle  reasons,  Gal.  iii.  21,  22, 
If  there  had  been  a  law-giver,  which  could  have  given 


256  NEW-JERSEY  PREACHER. 

life,  verity  righteousness  should  hare  been  by  the  law* 
But  the  scripture  hath  concluded  all  under  sin,  that  the 
promise,  by  faith  of  Jesus  Christ,  might  be  given  to  them 
that  believe. 

This  doctrine  the  apostle  well  understood  ;  and  fully 
persuaded  that  there  was  salvation  for  guilty  man  in  no 
other  way  than  through  Christ ;  and  that,  in  this  way, 
God  could  he  just,  and  yet  justify  them  that  believe  in 
Jesus,  he  esteemed  all  his  own  righteousness,  all  his 
gifts,  all  his  learning,  all  his  attainments  ;  yea,  he  es- 
teemed all  things  but  loss,  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  his  Lord,  and  did  count  them 
but  dung  that  he  might  win  Christ ! 

Thus  have  I  endeavoured  to  prove,  as  was  proposed, 
that,  every  thing,  short  of  the  religion  of  Christ,  can  be 
of  no  avail  to  us,  and  should  be  entirely  rejected  as  a 
ground  of  confidence. 

I  pass,  for  the  present,  the  consideration  of  the  nature 
of  this  religion,  that  I  may  make  some  improvement  of 
what  hath  been  said. 

1.  This  subject  teaches  us  that,  men  are  in  great  dan- 
ger of  running  into  fatal  mistakes  in  matters  of  religion. 
It  is  manifest  that  this  danger  existed  in  the  apostle's 
day.  The  superstitions,  self-righteous  spirit,  and  mis- 
guided zeal  of  the  Jews,  on  the  one  hand;  the  captivat- 
ing charms  of  the  infidel  philosophy  of  the  tlentiles,  on 
the  other  ;  the  arts  and  assiduity  of  false  teachers ;  the 
general  laxness  in  morals  which  then  prevailed,  and 
the  ever  working  depravity  of  the  human  heart,  were 
sources  of  danger,  against  which  all  the  solicitude,  the 
zeal,  and  the  diligence  of  the  apostle  were  employed  to 
guard  the  young  converts  to  Christianity.  But  why  all 
this  zeal  of  the  apostle  ?    Why  did  he  use  such  unw  eari- 


JOSEPH  CLARK,  D.D.  S57 

ed  diligence  to  instruct  and  warn  the  churches,  and 
guard  them  from  error,  if  he  had  not  the  fullest  rea- 
son to  believe  that,  they  were  in  great  danger  of  erring 
from  the  true  faith  of  the  gospel ;  and  that  such  errors 
were  of  a  fatal  tendency  ?  And  should  not  a  like  pious 
concern  engage  all  who  love  the  truth,  to  guard  against 
the  encroachments  of  error  ?  Surely,  the  danger  of  err- 
ing from  the  truth  is  not  less  now  than  it  was  in  the 
apostle's  days.  The  heart  of  man  remains,  as  ever,  de- 
ceitful above  all  things,  and  desperately  wicked. 

All  unrenewed  men  labour  under  a  deplorable  spirit- 
ual blindness  of  mind.  They  are  ignorant  of  the  divine 
perfections  ;  of  the  purity  and  extent  of  the  divine  law, 
and  of  the  great  evil  of  sin.  They  possess,  naturally,  a 
proud  conceit  of  the  sufficiency  of  their  own  power;  the 
merit  of  their  own  righteousness,  and,  of  course,  see 
but  little  either  of  the  beauty  or  the  necessity  of  the 
way  of  salvation  through  Christ.  And  from  their  natu- 
ral repugnance  to  the  self-denying  and  soul-humbling 
truths  of  the  gospel,  they  will  ever  be  in  danger  of  lean- 
ing to  systems  that  flatter  human  pride  and  depravity, 
and  of  being  tossed  to  and  fro,  and  carried  about  with 
every  wind  of  doctrine  by  the  sleight  of  men  and  cunning 
craftiness  whereby  they  lie  in  wait  to  deceive.  "  Evil  men 
and  seducers,"  we  are  told,  "  will  wax  worse  and  worse, 
deceiving  and  being  deceived."  We  are  therefore  to 
expect  that,  they  will  be  unwearied  in  their  endeavours 
to  beguile  unstable  soulsf  and  turn  them  aside  from  the 
truth,  as  it  is  in  Jesus.  The  danger,  then,  of  erring  from 
the  true  faith  of  God's  holy  word  is  great,  and  the  con- 
sequence fatal. 

This  consideration  should  awaken  parents  to  a  more 
serious  diligence  in  instructing  their  families  in  the  first 

Vol.  t.  I  i 


258  .  NEW-JERSEY  PREACHER. 

principles  of  the  oracles  of  God ;  and  excite  our  young 
people  to  offer  themselves  more  readily  to  catechetical 
instruction,  lest,  when  entering  a  world  full  of  seduc- 
tions, and  assailed  by  the  enemies  of  truth,  they,  through 
ignorance,  fall  an  easy  prey  to  error.  The  danger 
of  erring  should  also  excite  all,  who  wish  to  know  and 
keep  the  truth,  to  study  the  word  of  God  with  a  humble 
and  prayerful  attention,  that  they  may  be  rooted  and 
grounded  in  the  truth,  and  not  easily  moved  away  from  the 
hope  of  the  gospel.  And  it  would  be  well  if  all  minis- 
ters of  the  gospel,  like  the  apostle  Paul,  took  due  pains, 
in  their  public  ministrations,  clearly  to  instruct  their 
people  in  the  knowledge  of  gospel  truth  ;  to  guard  them 
against  the  seductions  of  error,  and  to  establish  and 
build  them  up  in  their  most  holy  faith. 

2.  Let  all  examine  carefully,  on  what  foundation  they 
are  building  their  hope  of  salvation. 

God  alone  is  judge,  on  what  foundation  we  may  rest 
our  hopes  with  safety.  No  schemes  of  human  device 
can  ever  succeed  in  opposition  to  the  plan  of  infinite  wis- 
dom and  mercy.  And  the  day  that  is  coming  will  be,  to 
all,  a  day  of  decision  on  this  important  point.  The  fire 
will  try  every  mail's  work,  of  what  sort  it  is.  God  will 
then  thoroughly  purge  his  floor,  and  gather  none  but  the 
true  wheat  into  his  garner.  What  confusion  will  then 
overwhelm  deceived  souls,  when  the  great  judge  shall 
pronounce  :  "  Thou  art  weighed  in  the  balance  and 
found  wanting  !"  When  the  rains  shall  descend,  the 
winds  blow  and  the  floods  beat,  ah,  what  sweeping  will 
there  be  among  the  sandy  foundations  of  men's  inven- 
tion ! 

Sons  of  men,  fly  for  refuge  to  the  only  shepherd  and 
hishop  of  your  souls. — Seek  your  remedy  where  alone 


JOSEPH  CLARK,  D.  D.  25«l 

God  has  provided  it. — Build  for  eternity  on  that  founda- 
tion which  God  hath  laid  in  Zion  :  for,  be  assured,  "  No 
other  foundation  can  any  man  lay,  than  that  is  laid  j 
which  is  Jesus  Christ." 

3.  This  subject  may  admonish  true  believers  to  adoru 
a  sovereign,  gracious  God,  who  hath  brought  them  out 
of  darkness  into  his  marvellous  light,  and  made  them 
wise  unto  salvation. 

Ye  children  of  God,  let  your  devout  reflections  often 
dwell  upon  that  distinguishing  grace  which  hath  made 
you  to  differ.  How  highly  favoured  is  your  lot !  Had 
not  a  sovereign  God  arrested  you  in  your  course  of  car- 
nal security  ;  had  he  not,  by  his  Spirit,  discovered  to 
you  your  lost  state  by  nature,  convinced  you  of  sin,  and 
brought  you,  from  all  your  crrings  and  wanderings,  to 
the  shepherd  and  bishop  of  your  souls  ;  you  would  now 
be  lying  in  a  state  of  spiritual  darkness  and  unbelief. 
Let  God  have  all  the  glory  that,  Whereas  you  were  once 
Hind,  you  now  see.  Bless  his  holy  name  for  what  he 
hath  done  for  your  soul.  Give  thanks  to  him  for  what- 
ever blessed  experience  you  now  have,  or  heretofore 
have  had,  of  his  mercy  and  love  in  Christ,  and  for  that 
hope  which  is  set  before  you  in  the  gospel.  See  that 
ye  stand  fast  in  the  faith,  rooted  and  grounded  in  the 
truth,  and  not  be  easily  moved  away  from  the  hope  of  the 
gospel.  Let  the  lives  you  now  live  in  the  flesh,  be  lives 
of  faith  on  the  Son  of  God.  Ye  are  complete  in  him. 
Four  life  is  hid  with  Christ  in  God.  Look  *o  him,  by 
faith,  that  of  his  fulness  ye  may  receive,  and  grace  for 
grace.  Labour  to  adorn,  in  all  things,  the  doctrine  of 
God  your  Saviour.  Thus  living,  ye  shall  neither  be  bar- 
ren nor  unfruitful  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ. 


36*  NEW-JERSEY  PREACHER. 

And  now,  to  him  that  is  able  to  keep  you  from  falling, 
and  to  present  you  faultless  before  the  presence  of  his 
glory  with  exceeding  joy.  To  the  only  wise  God  our 
Saviour,  be  glory  and  majesty,  dominion  and  power,  both 

uow  and  ever.— AMEN. 


SEHMOW  XV. 

THE  TRUE  AND  FALSE  GROUNDS  OF 
RELIGION. 

(IN  TWO  SERMONS.) 

Phil.  iii.  7,  8,  9. 

But  what  things  were  gain  to  me  those  I  counted  loss  for  Christ.  Yea,  doubtless, 
and  I  count  all  things  but  loss  for  the  excellency  of  the  knowledge  of  Chri6t 
Jesus  my  Lord :  for  whom  I  have  suffered  the  loss  of  all  things,  &c.  &c. 

BY  JOSEPH  CLARK,  D.  D. 

Pastor  of  the  Presbyterian  Congregation  of  New-Brunswick. 


NEW-JERSEY  PREACHER. 


SERMON  XV. 

Phil.  iii.  7,  8,  9. — But  what  things  were  gain  to  me,  those  I  counted  loss  for 
Christ.  Yea,  doubtless,  and  I  count  all  things  but  loss  for  the  excellency  of 
the  knowledge  of  Christ  Jesus  my  Lord  ;  for  whom  I  have  suffered  the  loss 
of  all  things,  and  do  count  them  but  dung  that  1  may  win  Christ,  and  be  found 
in  him,  not  havina-  mine  own  righteousness,  which  is  of  the  law,  but  that 
which  is,  through  the  faith  of  Christ,  the  righteousness  which  is  of  God  by 
faith. 

JlN  a  world  where  truth  and  falsehood  hoth  assume  the 
name  of  religion  ;  and  where,  from  the  depravity  of  the 
human  heart,  error  will  often  present  itself  as  the  most 
pleasing  and  acceptable  to  men,  we  are  in  great  danger 
of  erring  from  the  truth.  And  the  more  we  suffer  our 
enquiries,  on  this  head,  to  be  directed  by  the  pride  and 
corrupt  passions  of  the  heart,  the  greater  will  be  the 
danger  of  building  our  hopes  on  a  foundation  that  must 
finally  be  swept  away,  as  a  refuge  of  lies. 

These  are  considerations  that  should  excite  every 
honest  mind,  to  take  heed  what  he  receives  for  truth,  in 
matters  of  religion,  and  on  what  he  founds  his  hopes  of 
acceptance  with  God.  It  is  from  these  considerations 
also  that  ministers  of  the  gospel  have  a  double  work  to 
perform.  They  are  to  detect  the  fallacy  and  shew  the 
insufficiency  of false  religion,  while  they  explain  and  en- 
force the  true.  These  are  the  two  great  objects  of  the 
apostle,  in  our  text  :  from  which,  when  this  passage 
was  before  under  consideration,  it  Mas  proposed, 


264  NEW-JERSEY  PREACHER. 

I.  To  shew  that  every  thing  short  of  the  religion  of 
Christ,  can  be  of  no  avail  to  us,  for  the  attainment  of 
our  salvation,  and  should  be  entirely  rejected  as  a  ground 
of  confidence. 

II.  To  consider  the  nature  of  that  religion  which  the 
gospel  reveals. 

For  the  illustration  of  both  these  points,  it  was  pro- 
posed to  take  up  and  consider  the  view  which  the  apostle 
gives  of  both,  in  the  passage  under  review.  And,  there- 
fore, in  shewing,  under  the  first  head,  the  insufficiency 
of  every  thing  short  of  the  religion  of  Christ,  as  the 
ground  of  our  acceptance  with  God ;  the  false  grounds 
of  confidence,  which  the  apostle  enumerates  in  the  con- 
text, were  considered,  both  as  plead  by  the  Jews;  and 
as,  with  some  circumstantial  difference,  they  are  plead  by 
mere  nominal  christians.  A  recapitulation  of  the  false 
grounds  of  confidence,  enumerated  in  the  former  dis- 
course, will  not  now  be  necessary.  I,  therefore,  pro- 
ceed, 

II.  To  consider  the  nature  of  that  religion  which 
the  gospel  reveals,  as  the  ground  of  our  acceptance  with 
God. 

This  the  apostle  has  distinctly  marked,  and  forcibly 
expressed  in  opposition  to  all  those  grounds  of  false  con- 
fidence he  had  been  combatting.  Having  entirely  re- 
nounced ail  such  confidences  for  himself,  he  delaresthat, 
the  religion  he  aspired  after — that  in  which  alone  his 
soul  could  rest — and  in  comparison  with  which  he  es- 
teemed all  things  else  but  loss,  was  «  That  he  might  win 
Christ,  andhe  found  in  him,  not  having  on  his  own  righ- 
teousness, which  is  of  the  law,  hut  that  which  is  through 
the  faith  of  Christ,  the  righteousness  -which  is  of  God  by 
faith."     This  is    the   apostle's    description   of  gospel- 


JOSEPH  CLAIiK,  D.D.  265 

religion.     The  better  to  understand  which,  let  us  attend 
to  its  several  parts. 

1.  The  winning  of  Christi  "  That  I  may  win  Christ." 
It  is  manifest  thQ  apostle  here  uses  figurative  language; 
and  has  reference  either  to  the  prizes,  set  up  for  the  vic- 
tors in  the  Olympic  games  ;  or,  more  probably,  he  al- 
ludes to  the  cities  of  refuge  among  the  Jews,  to  which 
if  the  man-slayer  reached,  before  the  avenger  of  blood 
overtook  him,  he  was  said  to  win  the  city,  and  thereby 
saved  his  life.  The  aptness  of  this  latter  figure  is  abun- 
dantly manifest ;  and  the  language  used  leaves  little 
room  to  doubt  that  the  apostle  had  reference  to  it,  when 
he  speaks  of  winning  Christ.  Taking  this,  therefore,  as 
the  figure  the  apostle  had  in  view,  and  the  following 
things  are  evidently  implied  in  the  soul's  winning  Christ, 

1.  A  deep  conviction  of  his  own  sin  and  danger. 

As  the  man-slayer,  in  fleeing  to  the  city  of  refuge, 
was  under  an  awful  dread  of  the  avenger  of  blood,  until 
he  reached  the  city ;  so  the  soul  seeking  to  win  Christ, 
has  an  alarming  conviction  of  his  own  sin  and  guilt. 

Whatever  slight  views  some  may  entertain  of  convic- 
tions of  sin  and  guilt,  as  essential  to  gospel  religion ;  the 
word  of  God  as  well  as  sound  christian  experience, 
teaches  us  that,  hone  ever  truly  flee  to  Christ  for  refuge, 
until  they  are  convinced  of  the  deep  pollution  of  their 
nature  by  sin,  their  exposedness  to  the  just  displeasure 
of  God  on  account  of  sin,  their  utter  inability  to  save 
themselves,  and  their  entire  unworthiness  of  the  divine 
mercy.  These  convictions  may  differ,  in  the  degree  felt, 
in  different  persons,  and  in  the  manner  of  their  manifes- 
tation ;  but  whoever  truly  flies  to  Christ  for  refuge  will, 
in  a  greater  or  less  degree,  feel  that,  until  renewed  by 
divine  grace,  he  is  «  as  an  unclean  thing  ;  dead  in  ires 

Vox*  r.  K  k 


260  NEW  JERSEY  PREACHER. 

passes  and  sins,  and  by  nature  a  child  of  wrath.'*  The 
man-slayer  dreaded  the  resentment  of  the  avenger  of 
blood,  and  fled,  in  haste,  to  his  city  of  refuge  ;  the  con- 
vinced sinner  trembles  under  the  denunciations  of  God's 
violated  law,  dreads  the  displeasure  of  the  just  and  holy 
sovereign  of  heaven  and  earth,  against  whom  he  hath 
sinned,  and,  in  this  deplorable  situation,  flees  to  Christ. 
The  man-slayer  mourned  for  the  deed  he  had  done ;  the 
convinced  sinner  flees  to  Christ,  weeping  and  mourning 
for  his  transgressions,  and  loathing  himself  for  all  the 
abominations  of  his  heart  and  life.  The  man-slayer 
used  every  exertion  to  reach  his  city  of  refuge  ;  the  con- 
vinced sinner  is  in  serious  earnest  in  fleeing  from  the 
wrath  to  come.  He  asks,  he  seeks,  he  knocks,  he  strives 
to  enter  in  at  the  straight  gate,  to  lay  hold  on  the  hope  set 
before  him.  In  short,  it  is  necessity,  a  felt,  pressing  ne- 
cessity,  that  first  excites  the  soul  to  flee  to  Christ.  "  The 
whole  need  not  a  physician,  but  they  that  are  sick."  And 
while,  as  sin-sick  souls,  looking  and  fleeing  to  Christ, 
under  this  felt  necessity,  they  cannot  be  indifferent 
about  their  success  -,  their  cry  is  "  Lord,  save  me,  or  I 
perish  J 

2.  Winning  Christ  implies  that,  the  whole  trust  of  the 
soul,  for  salvation,  is  in  Christ  only. 

The  man-slayer,  pursued  by  fear,  and  feeling  his  life 
in  danger,  used  his  utmost  exertions  to  reach  the  ap- 
pointed city  of  refuge.  And  to  none  other  would  he  di- 
rect his  course  :  for  no  where  else  had  he  any  warrant, 
for  his  security ;  no  where  else  could  he  be  safe  from 
the  avenger  of  blood.  So  it  is  M'ith  the  soul  that 
seeks  to  win  Christ.  He  is  assured,  from  the  authority 
of  God  himself,  that,  There  is  salvation  in  none  other  ; 
that,  there  is  none  other  name  under  heaven,  given  amongst 


JOSEPH  CLARK,  D.  D.  267 

men,  whereby  we  must  be  saved ;  that,  he  is  exalted  of 
God  to  be  a  prince  and  a  saviour,  to  give  repentance  and 
the  remission  of  sin  ;  that,  we  have  redemption  through 
his  blood,  even  the  forgiveness  of  sins  ;  that  he  is  tlw  pro- 
pitiation whom  God  hath  set  forth,  through  whom  he  can 
be  righteous  and  yet  remit  sin.  Therefore,  the  soul  seeks 
mo  other  refuge ;  but  finds  his  whole  hope  and  trust,  for 
salvation,  in  Christ  Jesus,  as  the  only  foundation  which 
God  hath  laid  in  Zi&n.  To  seek  any  other  refuge,  he  is 
constrained  to  view  as  a  most  dangerous  presumption* 
And  therefore,  all  his  former  false  hopes  and  refuges 
of  lies  he  gives  up  and  wholly  renounces.  What  things 
were  before  gain  to  him,  he  notv  esteems  loss  for  Christ, 
and  counts  them  but  dung  that  lie  may  win  Christ. 

And  to  this  sole  trust  in  Christ  Jesus  he  is  led,  not  on- 
ly because  Christ  is  the  only  appointed  way  of  salvation 
to  sinners  ;  but  because  he  sees  in  Christ  an  infinite  suit- 
ableness and  all-sufficiency  for  accomplishing  this  salva- 
tion. Instructed  by  the  word  and  Spirit  of  God,  he  is 
led  to  view  this  Saviour  as,  the  eternal  Son  of  God  ;  the 
brightness  of  the  Father- s  glory,  and  the  expressimage  of  his 
person,  in  whom  dwells  all  the  fulness  of  the  Godhead  bo- 
dily ;  as  having  assumed  our  nature  into  union  with  his 
own  divine  nature  ;  as  having  submitted  to  be  made  tin- 
der the  law  ;  to  be  made  a  curse  for  us,  that  he  might  re- 
deem us  from  the  curse  of  the  law  ;  to  bear  our  sins  in  his 
own  body  on  the  tree  ;  to  suffer  and  die,  the  just  for 
the  unjust,  that  he  might  bring  us  to  God.  In  this  view 
of  the  Saviour,  his  infinite  power,  and  the  all-sufficient 
merit  of  his  atonement  and  righteousness  are  abundant- 
ly manifest.  So  that,  the  soul  in  fleeing  to  Christ  for 
refuge,  puts  his  whole  trust  in  him,  as  one  able  to  save 
to  the  uttermost  all  that  come  unto  God  by  him.    This 


268  J*EW-JERSEY  PREACHER. 

View  of  the  suitableness,  the  infinite  power  and  merit  of 
Christ,  as  a  Saviour,  must  have  a  powerful  influence  in 
exciting  the  soul  to  flee  to  him,  as  the  only  refuge. 

Add  to  this,  the  influence  which  a  view  of  the  loveli- 
ness and  love  of  Christ  has  upon  the  soul.  When  Christ 
is  revealed  to  the  soul,  in  all  the  glory  of  his  person,  his 
character,  and  his  offices,  there  will  be  a  shining  in  the 
heart  of  the  light  of  the  knowledge  of  theglorij  of  God  in 
the  face  of  Jesus  Christ.  Christ  will  appear  to  the  soul 
as,  the  chief  among  ten  thousand,  and  altogether  lovely. 
And  the  love  of  Christ  manifested  in  the  whole  of  the 
great  work  of  redemption,  will  have  an  irresistible  in- 
fluence in  constraining  the  soul  to  flee  to  Christ.  How 
astonishing  the  mercy  and  love  of  God  in  Christ !  How 
overwhelming  the  love  of  Christ  to  sinners  !  Ah  !  this 
is  love  that  melts  down  the  soul,  that,  while  we  were 
dead  in  sin  ;  dead  in  law  ;  lying  in  all  our  pollution  and 
wretchedness,  and  deserving  nothing  but  the  everlasting 
displeasure  of  God,  Christ  should  so  love  us  as  to  give 
himself  an  offering  to  God for  us  !  Herein  is  love,  not  that 
we  loved  God,  hut  that  he  first  loved  us,  and  sent  his  Son 
to  he  the  propitiation  for  our  sins  !  While  we  were  yet 
sinners  Christ  died  for  the  ungodly !  Well  might  the 
apostle  say  "  The  love  of  Christ  constraincthus."  And, 
constrained  by  this  love,  the  sinner  will  seek  to  win  no 
refuge  but  Christ. 

3.  To  win  Christ  is,  to  attain  to  a  satisfactory  evidence 
of  the  soul's  saving  interest  in  Christ. 

The  man-slayer  could  not  dismiss  his  fears,  and  feel 
himself  in  entire  safety  until  he  actually  reached  his  city 
of  refuge.  So  neither  can  the  soul  enjoy  a  settled  peace 
in  believing  until  it  has  some  satisfactory  evidence  of  its 
interest  in  Christ.     Thera  is  a  period,  in  christian  ex- 


JOSEPH  CLA.RK,  D.  D.  269 

perience,  called  the  believer's  day  of  espousals,  when  the 
soul,  despairing  of  help  elsewhere,  and  renouncing  every 
other  refuge,  does  freely  give  itself  up  to  be  Christ's, 
and  cordially  receive  and  rest  upon  Christ  alone  for  sal- 
vation, as  he  is  offered  in  the  gospel.     This  is  reaching 
to  the  true  city  of  refuge  ;  this  is,  in  the  language  of  the 
apostle,  to  win  Christ.     The  soul,  having  been  tossed  as 
with   a  tempest,  and   not   comforted,  now   reposes  in 
Christ  as,   a  hiding  place  from  the  wind,  and  a  covert 
from  the  tempest,  as  the  shadow  of  a  great  rock  in  a  rvea- 
ry  land,  and  as  rivers  of  waters  in  a  dry  place.     A 
sweet  peacs  ensues  ;  the  burden  of  his  sins  rolls  off;  his 
guilty  fears  are  allayed ;  and,  assured  of  the  pardon  of 
his  sins,  and  feeling  the  love  of  Christ  shed  abroad  in  his 
heart,  in  a  holy  transport,  he  cries,  my  beloved  is  mine 
and  I  am  his  !  Like  believing  Thomas,  while  his  finger 
was  in  the  print  of  the  nails,  he  no  longer  hesitates  to 
adopt  the  appropriating  language,  My  Lord,  and  my 
God  !  Or  with  Paul  he  can  say,  I  linow  in  whom  I  have 
believed,  and  am  persuaded  he  is  able  to  keep  that  rvhich  I 
have  committed  unto  him.      The  seeking  soul  has  now 
found  rest  in  Christ,  and   knows  hy   happy  experience, 
what  it  is  to  win  Christ. 

The  persuasion,  thus  attained,  of  a  saving  interest  in 
Christ  is  usually  called  the  faith  of  assurance.  Con- 
cerning this  assurance,  it  is  here  proper  to  observe  that, 
though  it  be  the  privilege  of  every  child  of  God,  yet, 
from  some  unhappy  constitutional  gloominess  of  mind, 
or  from  having  their  affections  too  much  divided  between 
Christ  and  the  world,  some  are  long  left  to  mourn  the 
want  of  this  assurance.  In  fleeing  to  Christ  for  refuge, 
how  often  does  ithappen  that,  awakened,  convinced  souls 
^ire  for  a  time,   left  to  struggle  with  distressing  doubts 


270  XEW-JEKSEY  PREACHER 

and  fears,  and  sometimes  to  conflict  with  the  anguish  of 
despair.  When  they  seem  to  be  just  entering  on  the 
threshold  of  hope,  they  are  driven  back  to  their  former 
doubts.  When  they  are  about  to  say,  I  have  found  him 
whom  my  soul  loveth,  they  are  left  to  complain,  my  be- 
loved hath  withdrawn  himself  and  is  gone  ;  and  the  fear 
arises,  he  will  be  favourable  no  more.  Such  complaints 
are  often  heard  from  sincere,  humble  souls,  at  almost 
every  stage  of  their  christian  progress. 

However  difficult  it  may  be,,  in  such  a  case,  for  the 
soul  to  decide  on  its  real  state,  yet  if,  on  a  careful  ex- 
amination, it  is  found  that,  the  soul  does  repose  its 
entire  trust  in  Christ ;  is  striving  to  follow  him  in  all  his 
ways  ;  and  is  willing  to  give  up  all  for  him  ;  the  hope  of 
our  having  obtained  a  saving  interest  in  Christ,  although 
accompanied  with  many  doubts  and  fears,  should  not  be 
rejected  but  cherished.  Nor  should  the  soul,  in  such 
case,  content  itself  to  live  in  a  state  of  uncertainty,  nor 
be  deterred  from  labouring  after  the  full  assurance  of 
faith. 

Thus  much  on  the  soul's  winning  Christ. 

II.  The  next  thing  in  the  apostle's  definition  is,  to  be 
found  in  Christ.  "  That  I  may  win  Christ,  and  be* 
found  in  Mm." 

Those  who  are  strangers  to  gospel  religion,  may  have 
very  low  thoughts  of  this  part  of  it.  But  Paul,  who  was 
a  fit  judge  in  this  matter,  viewed  it  as  of  essential  im- 
portance. In  describing  to  the  Ephesians  their  state, 
before  they  embraced  the  gospel,  he  tells  them,  Eph. 
ii.  12,  That  at  that  time,  ye  were  without  Christ,  being 
aliens  from  the  commonwealth  o?  Israel  and  strangers 
from  the  covenants  of  promise,  having  no  hope,  and 
without    God  in   the  world.     To  be  without  Christ,  or 


JOSEPH  CLARK,  D.  D.  271 

but  of  Christ,  then,  is  to  be  in  a  most  deplorable  situa- 
tion. It  is  to  be,  in  no  covenant  relation  to  Christ ;  in 
no  spiritual  union  with  Christ ;  and  therefore,  no  sharers 
in  the  blessings  of  his  purchase. 

The  phrase,  to  be  found  in  Christ,  expresses  more  ful- 
ly, the  state  of  those  who  win  Christ.  To  win,  the  soul 
goes  out  to,  and  under  a  deep  sense  of  sin  and  guilt,  cor- 
dially accepts  of  Christ.  To  be  found  in  him,  expresses 
the  soul's  being  born  in  the  image  of  Christ,  its  covenant 
relation  to  him,  its  spiritual  union  with  him,  and  its  safe- 
ty from  condemnation. 

1.  To  be  found  in  Christ,  is  to  be  renewed  and  born  in 
his  image. 

While  out  of  Christ,  we  bear  no  spiritual  likeness  to 
him.  The  old  nature  characterises  us  5  we  are  in  sin, 
and  under  its  dominion.  From  this  state  we  must  be  de- 
livered, and  created  anew  in  Christ  Jesus.  This  doc- 
trine the  Saviour  has  inculcated  in  the  most  explicit  and 
forcible  manner.  "  Verily,  verily  I  say  unto  you,  except 
a  man  be  born  again,  he  cannot  see  the  kingdom  of  God.,y 
It  is  requisite,  therefore  that,  we  put  on  the  new  man 
which,  after  God,  is  created  in  righteousness  and  true 
holiness.  The  same  mind  must  be  in  us,  which  was  also 
in  Christ  Jesus.  For  in  Christ  Jesus,  neither  circumci- 
sion, availeth  any  thing,  nor  uncircumcision,  but  a  nexc 
creature.  Moreover,  whom  he  did  foreknow,  them  he 
also  did  predestinate  to  be  conformed  to  the  image  of  his 
Son.  From  the  above  scriptures,  it  appears  that,  re- 
generation is  an  essential  doctrine  of  the  gospel,  and 
that  none  can  be  found  in  Christ  until  they  are  born  in 
his  image.  No  professed  respect  for  religion  ;  no  com- 
pliance merely  with  its  external  duties  ;  no  fervors  of 
mere  animal  fccljng  I  no  zeal  however  loud  aod  active. 


272  NEW-JERSEY  PREACHER. 

are  of  themselves  sufficient  to  constitute  us  the  spiritual 
members  of  Christ's  family.  No,  there  must  be  a  change 
of  heart ;  an  implanting  in  Christ;  a  passing  from  the 
state  of  nature,  to  a  state  of  grace.  This  is  the  state  so 
highly  accounted  of  by  the  apostle,  and  which  he  con- 
sidered as  essential  to  being  in  Christ.  As  he  speaks, 
2  Cor.  v.  17,  If  any  man  be  in  Christ,  he  is  a  new  crea- 
ture; old  things  are  are  passed  away;  behold  all  things 
are  become  new. 

2.  To  be  found  in  Christ,  expresses  the  soul's  covenant 
relation  to  him. 

The  covenant  of  grace  was  made  with  Christ  as  the 
second  Adam,  and  in  him,  with  all  true  believers  in  Christ. 
As  Adam  was  the  first,  so  Christ  is  the  second  covenant 
head  ;  and  while  he  delivers  from  the  miseries  incurred 
under  the  first,  he  confirms  to  believers  all  the  grants 
and  privileges  promised  in  the  new  covenant.  Gal. 
iii.  17,  The  covenant  that  was  confirmed  before  of  God, 
in  Christ.  2  Cor.  i.  20,  For  all  the  promises  of  God 
in  him  are  yea,  and  in  him  Amen,  to  the  glory  of  God,  by 
us.  This  covenant,  of  which  Christ  is  the  head,  the 
apostle  styles,  Heb.  viii.  6,  a  better  covenant,  established 
upon  better  promises.  While  out  of  Christ,  therefore, 
we  remain  in  the  condition  of  the  apostate  children  of 
Adam,  and  subject  to  all  the  ruin  which  the  breach  of 
that  first  covenant  brought  on  us.  But  on  believing  in 
Christ,  we  pass  from  death  to  life  ;  from  the  condemna- 
tion and  curse  of  the  first  covenant,  to  be  heirs  of  the 
blessings  promised  in  the  new.  That  is,  we  are  placed 
in  a  new  covenant  relation  ;  we  are  now  in  Christ,  in  a 
covenant  relation  to  him.  Eph.  ii.  19,  We  are  no  more 
strangers  and  foreigners,  but  fellow  (  citizens  of  the 
saints,  and  of  the  household  of  God.   Gak  iii.  26,  For  ye 


JOSEPH  CLARK,  D.O.  S.U 

are  all  the  children  of  God,  by  faith  in  Christ  Jesus. 
Eph.  iii.  6,  "We  become  fellow  heirs,  and  of  the  same  bo- 
dy, and  partakers  of  his  promise  in  Christ,  by  the  gos- 
pel. Blessed  state  !  glorious  change  !  From  being  chil- 
dren of  wrath  and  heirs  of  hell  5  to  being  the  children 
of  God,  and  heirs,  yea,  joint-heirs  with  Christ  Jesus  ! 

3.  To  be  found  in  Christ  implies  the  believer's  union 
with  Christ. 

All  those  who  have  fled  to,  and  accepted  of  Christ  by 
faith,  become  spiritually  united  to  him.  He  abides  in 
them  by  his  Spirit  which  he  has  given  them.  He  that  is 
joined  to  the  Lord,  is  one  spirit.  If  any  man  have  not 
the  Spirit  of  Christ,  he  is  none  of  his.  His  spirit  is  dif- 
fused through  them  all,  and  is  both  the  common  bond 
which  unites  them  to  Christ,  the  Head,  and  into  one  bo- 
dy, the  church  ;  and  is  also  the  common  source  of  life 
which  supports  the  whole  body,  and  each  individual 
member.  This  union  is  beautifully  described  by  the  Sa- 
viour in  the  15th  chapter  of  John :  I  am  the  vine,  ye  are 
the  branches  :  he  that  abideth  in  me,  and  I  in  him,  the 
same  bringeth  forth  much  fruit :  for  without  me  ye  can  do 
nothing.  Paul  thus  speaks  of  it,  1  Cor  xii.  13,  For  by 
one  Spirit  are  we  all  baptised  into  one  body,  whether 
we  be  Jews  or  Gentiles,  whether  we  be  bond  or  free  ; 
and  have  been  all  made  to  drink  into  one  spirit.  Christ 
tells  his  disciples,  John  xiv.  20,  Ye  shall  know  that,  I 
am  in  my  Father  and  you  in  me,  and  I  in  you.  The  love 
of  Christ  to  his  people  drew  from  him  that  most  com- 
forting petition,  in  the  17th  chapter  of  John.  Holy 
Father,  keep  through  thine  own  name  those  whom  thou 
hast  given  me — that  they  all  may  be  one  ;  as  thou,  Fath- 
er, art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us. 
It  is  from  this  union  that,  the  spiritual  life,  or  life  of 
Vot..  i.  LI 


274  NEW-JERSEY  PREACHER. 

grace,  is  maintained  in  believers.  Gal.  ii.  20,  I  am  cru- 
cified with  Christ :  nevertheless  I  live ;  yet  not  I,  but 
Christ  liveth  in  me :  and  the  life  which  I  now  live  in 
the  flesh,  I  live  by  the  faith  of  the  Son  of  God.  To  what 
high  dignity  is  our  poor  nature  raised,  through  Christ  ! 
If  David  thought  it  an  honor  too  great  for  a  subject,  to 
be  united  to  his  king,  by  a  marriage  alliance  ;  what 
must  be  the  honor  of  the  real  believer  !  He  is  united  to 
the  King  of  kings,  and  Lord  of  lords  ;  to  the  head  of  all 
divine  influence.  His  life  is  hid  with  Christ  in  God.  It 
is  from  his  being  thus  in  Christy  that  he  derives  all  his 
spiritual  life  from  Christ's  fulness  ;  and  has,  moreover, 
the  assurance  that  this  life  shall  be  maintained  in  his 
soul  and  consummated  in  glory.  John  xiv.  19,  Because  I 
live,  ye  shall  live  also.    I  briefly  add, 

4.  To  be  found  in  Christ,  is  to  be  in  a  state  of  safety. 

As  the  city  of  refuge  afforded  safety  to  the  man-slayer 
who  had  reached  it ;  or  as  the  ark  afforded  safety  to  Noah 
and  his  family,  from  the  overwhelming  flood,  then  all 
those  who  are  found  in  Christ,  possess  a  security  that 
cannot  fail :  for  it  is  a  security  of  heaven's  own  providing. 
In  Christ,  they  are  set  on  high  from  the  fear  of  evil. 
Neither  the  condemning  sentence  of  the  law,  nor  the 
avenging  justice  of  God  can  reach  and  smite  them  there. 
Sprinkled  by  the  blood  of  atonement,  no  curse  can 
light  upon  them.  Once  they  were  the  children  of  wrath  ; 
but  in  Christ,  they  have  escaped  from  the  wrath  to  come, 
and  are  warranted  to  adopt  the  following  exulting  lan- 
guage, '«  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us. — There  is  therefore,  now,  no 
condemnation  to  them  that  are  in  Christ  Jesus. —  Who 
shall  lay  ami  thing  to  the  charge  of  God's  elect1?  It  is  God 
that  justijitih :  who  is  he  that  condemneth  ?    It  is  Christ 


JOSEPH  CLARK,  D.  D,  Sr5 

that  died,  yea  rather,  that  is  risen  again,  who  is  even  at 
the  right  hand  of  God,  who  also  maketh  intercession  for 
ns." 

Such  is  the  import  of  being  found  in  Christ.  It  is  to 
be  born  in  his  image  ;  to  be  brought  into  a  relation  to 
him,  as  our  new-covenant-head ;  to  be  spiritually  united 
to  him,  and  to  be  in  a  state  of  safety  from  all  condemna- 
tion. Each  of  these  articles,  it  is  evident  from  the 
scriptures  adduced,  are  essential  features  of  gospel-re- 
ligion, and  of  such  high  import  that,  the  apostle  might 
well  make  so  great  account  of  being  found  in  Christ,  and 
be  willing  to  suffer  the  loss  of  all  things  that  he  might 
attain  to  this. 

III.  The  third  and  last  part  of  the  apostle's  descrip- 
tion is  in  these  words.  "  Not  having  on  mine  own  right- 
eousness, which  is  of  the  law ;  but  that  which  is  through 
the  faith  of  Christ,  the  righteousness  which  is  of  God  by 
faith." 

Here  it  is  taken  for  granted  that,  man  stands  in  abso- 
lute need  of  righteousness.  That  where  there  is  not 
such  a  righteousness  as  the  law  requires  and  God  can 
accept,  man  can  have  no  hope.  The  reason  is,  man  is  a 
creature  made  under  law  to  God,  and  in  the  day  of  final 
account,  must  be  judged  by  the  law  under  which  he  is 
placed.  To  be  acquitted  of  the  charge  of  guilt  and  pro- 
nounced righteous,  or  as  the  scriptures  express  it,  to  be  . 
justified,  man  must  have  either  in  himself,  or  in  his  sure- 
ty, a  righteousness  equal  to  the  demands  of  the  law  ; 
that  is,  a  perfect  righteousness  :  for  the  law  knows  noth- 
ing of  mercy  and  forgiveness  ;  it  is  a  pure  law,  not  an  act 
of  grace.  And  God,  the  righteous  law-giver  and  judge, 
cannot  depart  from  his  just  claims  of  perfect  obedience  : 
for  such  a  departure  would  be  equal  to  the  acknowledge 


?<o  NEW-JERSEY  PREAUIEK 

ment  either,  that  his  Jaw  was,  in  itself,  unreasonable, 
or  that  he  had  ceased  to  be  just.  A  perfect  righteous- 
ness, then,  is  necessary  for  the  sinner's  justification 
before  God. 

Let  it  be  observed  further  that,  to  the  salvation  of 
man,  it  is  also  requisite,  he  possess  a  meetness  for  the 
enjoyment  of  God.  Nothing  unclean  can  enter  heaven. 
This  meetness  is  usually  styled  holiness  or  sanctijication. 
It  commences  in  regeneration,  and  is  imperfect,  even  in 
the  best  of  men  in  this  life  :  for  as  the  apostle  observes, 
"  We  are  here  sanctified  but  in  part"  But  it  is  a  work 
of  grace,  in  believers,  which  increases  and  grows  until 
they  are  finally  presented  unto  God  without  spot  or  wrin- 
kle or  any  such  thing.  Every  believer,  therefore,  so  far 
as  he  is  holy,  that  is,  conformed  to  God,  in  the  spirit 
and  temper  of  his  mind,  and  in  the  conduct  of  his  life,  is 
righteous ;  he  has  the  righteousness  denominated  sanc- 
tification.  In  our  text,  the  apostle  must  have  respect 
to  righteousness,  in  both  the  senses  above  explained.* 
And  so  fully  was  he  convinced  of  the  insufficiency  of  his 
own  doings,  and  of  his  entire  dependence  on  free  grace 
for  every  thing  essential  to  his  salvation  that,  his  own 
righteousness  which  is  of  the  law  was  rejected  by  him,  as 
of  no  avail,  and  the  righteousness  which  is  of  God  by 
faith,  was  embraced  as  his  sole  ground  of  confidence. 
The  former  of  these,  therefore,  he  would  not  have  on  ; 
but  with  the  latter,  that  which  is  of  God  by  faith,  he 
desired  to  be  elad.     I  shall  speak  to  both  of  these. 

1.  His  own  righteousness  which  is  of  the  law. 

*  Imputed  righteousness  is  doubtless  the  principal  thing  in  the  view  of  the 
apostle  in  the  text  ;  but  as  sanetification  is  a  benefit  inseparable  from  justifies. 
tion,  it  may  be  considered  as  included  in  the  apostle's  description. 


JOSEPH  CLARK,  D.  D.  277 

This  will  need  little  explanation.  As  obedience,  or 
conformity  to  the  law,  is  termed  righteousness,  he  must 
mean,  his  own  personal  obedience  to  the  law  ;  that  is,  to 
any  law  which  God  hath  enjoined,  whether  moral,  or 
ceremonial,  or  even  to  the  institutions  and  precepts  of 
the  gospel.  Such  obedience  or  righteousness,  was  indeed 
his  own,  because  performed  by  himself  personally,  and 
not  by  another  for  him.  The  explanation  may  be  carri- 
ed further,  so  that,  by  his  oivn  righteousness,  he  may 
intend,  any  obedience  of  his  to  the  law,  performed  in  his 
own  strength,  by  the  efforts  of  mere  unrenewed  nature, 
and  without  the  aids  of  divine  grace.  Thus  performed, 
the  righteousness  may  be  called  his  own.  But  it  was 
such  a  righteousness  as  he  would  not  have  on.  That  is, 
he  would  not  look  for  any  shelter  or  security  from  it ; 
he  would  not  place  any  reliance  on  it ;  nay,  he  wished 
to  have  no  esteem  for  it,  as  constituting  any  part  of  gos- 
pel religion.  It  was  not  the  wedding  garment  in  which 
he  could  ever  hope  or  dare  to  appear  before  God.  It 
was  not  that  breast-plate  of  righteousness,  provided  in 
the  panoply  of  God,  which  every  christian  is  enjoined  to 
put  on. 

There  are  two  strong  reasons  why  the  apostle  did, 
and  why  all  should  renounce  any  dependence  on  their 
own  righteousness.  First,  because  all  such  dependence 
is  vain.  It  is  a  righteousness,  certainly  not  perfect,  but, 
ah,  how  miserably  defective  !  so  mixed  with  sin,  even  in 
the  very  best  of  men,  that  it  cannot  possibly  be  accept- 
ed, by  a  holy  God,  for  our  justification.  And  if  it  be 
performed  in  no  better  strength  than  our  own,  without 
the  aids  of  God's  holy  spirit ;  if  its  spring  and  motives 
be  no  higher  than  the  carnal  mind,  which  is  enmity 
against  God  ;  if  it  be  the  production,  merely  of  our  un» 


2^8  NEW-JERSEY  PREACHER. 

renewed,  unsanctified  natures,  then  there  can  be  no  holi- 
ness in  it,  it  is  not  that  righteousness  which  is  denomi- 
nated sanctification.  Secondly  :  another  reason  for  re- 
nouncing all  dependence  on  our  own  righteousness  is,  that 
all  such  dependence  is  an  opposition  to  the  gospel  plan  of 
salvation.  Salvation,  on  the  gospel  plan,  is  through  free 
grace,  without  money  or  price  on  our  part.  The  gospel 
finds  us,  wretched  and  miserable  and  poor  and  blind  and 
naked,  in  forlorn  and  helpless  circumstances,  and  offers 
us  salvation  freely,  and  wholly  through  Christ.  Whereas 
salvation  by  our  own  righteousness,  is  a  plan  founded  on 
totally  distinct  principles  ;  a  plan,  in  which  Christ  and 
his  merits,  and  the  necessity  of  divine  influence,  either 
make  no  part  at  all  $  or,  at  best,  they  are  taken  in  as 
sharers  with  the  efficacy  of  our  own  works.  To  rely  on 
such  a  plan  is,  to  place  our  hope  of  eternal  life  on  a  cov- 
enant of  works,  and  not  on  the  covenant  of  grace  through 
Christ.  It  is,  as  the  apostle  says  of  the  unbelieving 
Jews,  a  being  ignorant  of  God's  righteousness,  and  a  go- 
ing about  to  establish  our  own  righteousness,  refusing  to 
submit  ourselves  to  the  righteousness  of  God.  And  yet 
how  many,  even  among  professing  christians,  discover  a 
strong  attachment  to  the  old  covenant  of  works.  If  they 
profess  some  dependence  on  Christ  ;  their  main  reliance 
appears  to  be  on  their  own  power,  and  the  efficacy  of 
their  own  works  of  obedience.  Such  was  not  the  faith 
and  spirit  of  Paul.  This  eminent  apostle  had  not  so 
learned  Christ.  In  this  view  of  gospel  religion,  Christ 
is  the  only  name,  the  all  and  in  all.  He  would  know 
none  other,  on  none  other  foundation  would  he  build. 
Therefore,  he  would  not  have  on  his  own  righteousness 
which  is  of  the  law ;  but. 


JOSEPH  CLARK,  D.  D.  279 

2.  That  which  the  apostle  did  aspire  to,  and  on  which 
he  could  freely  and  confidently  trust  his  eternal  all,  was 
that  righteousness  which  is  through  the  faith  of  Christ, 
the  righteousness  which  is  of  God  by  faith. 

This  is  the  righteousness,  and  this  only,  that  can  jus- 
tify and  save  a  sinner.  Possessing  this,  he  knew  that, 
he  should  never  be  made  ashamed.  Two  things  are 
here  to  be  noticed.  1.  The  righteousness  itself.  2.  How 
it  is  received  by  the  sinner  or  becomes  his. 

1.  The  righteousness  itself. 

It  is  called  God's  righteousness,  or  the  righteousness 
which  is  of  God.  We  have  the  same  language,  Bom. 
i.  17  ;  and  in  sundry  other  places  in  the  gospel  is  the  right- 
eousness of  God  revealed  from  faith  to  faith. 

The  scriptures,  as  was  before  observed,  use  the  term 
righteousness,  as  it  relates  both  to  our  justification  and 
our  sanctification.  So  I  shall  now  consider  it.  The 
righteousness,  by  which  we  are  justified,  is  the  imputed 
righteousness  of  Christ.  This  righteousness  is,  Christ's 
perfect  obedience  to  the  pcecepts  and  penalty  of  the  di- 
vine law.  Such  an  obedience  Christ  has  performed. 
Being  made  under  the  law,  substituted  in  the  guilty  sin- 
ner's place,  and  without  sin  in  himself,  he  fulfilled  all 
righteousness  ;  his  obedience  was  without  spot  ;  and  his 
propitiatory  sufferings  rendered  it  a  righteous  thing  with 
God  to  forgive  sin.  For  Christ  came  into  the  world,  not 
to  obey  and  suffer  on  his  own  account.  Of  this  he  had 
no  need,  nor  was  he  under  any  obligation,  seeing  he  was 
without  sin,  and  is,  moreover,  the  Lord  and  lawgiver  of 
all  creatures.  But  he  submitted  to  this  wholly  on  ac- 
count of,  and  for  the  salvation  of  his  believing  people. 
He  obeyed,  he  suffered,  the  just  for  the  unjust,  that  he 
might  bring  us  unto  God.     Rom.  iii.  2i,  We  are  justified 


280  NE VV -JERSEY  PREACHER. 

freely  by  his  grace,  through  the  redemption  that  is  ifr 
Christ  Jesus.  To  redeem  is  to  recover  from  captivity, 
bondage  and  wretchedness,  by  paying  down  a  price.  Sin- 
ners, by  nature,  are  in  bondage  to  the  law,  sold  under  sin; 
but  Christ  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us.  It  is  said,  Rom.  x.  4,  Christ  is  the 
end  of  the  \a,w,for  righteousness,  to  every  one  that  be- 
lieveth.  Now  the  end  of  every  law  is,  that  it  be  obeyed  ; 
and  if  transgressed,  that  its  penalty  be  suffered.  This 
Christ  hath  accomplished.  That  is,  he  hath  fulfilled 
the  great  end  of  the  law  by  his  obedience  and  suffering. 
And  in  doing  this,  he  hath  satisfied  the  law,  paid  down 
the  ransom,  and  thereby  brought  in  an  everlasting  right- 
eousness for  all  them  that  believe  in  him.  This  is  the 
righteousness  which,  according  to  Rom.  iv.  6,  God 
imputeth  without  works.  Hence  says  the  prophet, 
Jer.  xxiii.  6,  This  is  the  name  by  which  he  shall  be  call- 
ed, THE  LORD  OUR  RIGHTEOUSNESS.  And  it 
is  said,  1  Cor.  i.  30,  Christ  Jesus  is  made,  of  God,  unto 
us,  wisdom,  righteousness,  sanctilication  and  redemp- 
tion. 

By  this  righteousness  of  Christ,  imputed  unto  us,  we 
are  justified.  And  this  righteousness  is  of  God  ;  because 
it  is  of  God's  appointment;  because  it  was  wrought  out 
for  us  by  the  great  God,  even  our  Saviour  Jesus  Christ; 
because  God  hath  declared  himself  well  pleased  and 
satisfied  with  this  righteousness,  and  because  he  imputes 
it  to  the  believing  sinner,  and  will  accept  it  for  his 
justification.  On  whomsoever,  therefore,  this  righte- 
ousness is  found,  the  condemning  sentence  of  the  law 
cannot  light.  In  the  Saviour's  righteousness  he  stands 
complete.    He  has  the  robe,  the  wedding  garment,  that 


JOSEPH  CLARK,  D.17.  281 

Will   admit  him  to   the  guest-chamber,    in  the   courts 
above  ! 

The  righteousness  of  God,  by  faith,  is  also  imparted 
righteousness,  or  sanctification.  It  is  the  spirit  of  grace, 
implanted  in  believers,  with  the  fruits  of  this  spirit 
brought  forth  in  their  tempers  and  lives. 

In  this  sense  the  word  righteousness  is  so  often  used 
in  the  scriptures  that  it  is  needless  to  cite  passages  in 
proof.  Of  this  righteousness  every  real  christian  par- 
takes. The  stamp  they  bear  is,  Holiness  to  the  Lord. 
And  it  is  not  merely  an  external,  but  a  real  holiness  ;  not 
a  holiness,  the  mere  result  of  our  own  natural  strength  ; 
or  of  a  good  education,  but  the  fruit  of  the  implanted 
spirit  of  grace,  which  is  in  all  goodness  and  righteous- 
ness and  truth.  To  render  his  people  holy  is  one  great 
object  of  Christ  in  the  plan  of  our  salvation,  Titus  ii.  14, 
"Who  gave  himself  for  us,  that  he  might  redeem  us  from 
all  iniquity,  and  purify  unto  himself  a  peculiar  people, 
zealous  of  good  works.  Our  whole  sanctification,  or 
inherent  righteousness,  is  the  purchase  of  Christ's  blood 
and  the  work  of  his  Spirit.  It  is  communicated,  or  shed 
on  ns  abundantly,  through  Jesus  Christ,  our  Saviour. 
This  rightousness  cannot,  indeed,  answer  the  demands 
of  the  law  for  our  justification  before  God  ;  but  it  is  that 
righteousness  or  holiness,  without  which  no  man  shall  see 
the  Lord. 

The  apostle,  therefore,  could  not  rest  in  any  thing 
short  of  the  imputed  and  imparled  righteousness  of  God. 
He  was  neither  a  legalist,  nor  an  antinomian.  He  look- 
ed  to  be  just  ijied  freely,  by  God's  grace,  through  the  re- 
demplion  that  is  in  Jesus  Christ ;  to  be  washed,  to  be  sanc- 
tified, to  be  justified  in  the  name  of  the  Lord  Jesus,  and 

Yol.  i.  M  m 


28-i  NEW-JERSEY  PREACHER. 

by  the  Spirit  of  our  God.  Humbled  and  stripped  of  all 
self-dependence,  he  trusted  in  Christ  Jesus  his  Lord  ; 
and  looking  for  the  aids  of  divine  grace,  through  hiin,  he 
applied  himself  with  diligence  and  earnestness  to  the  put- 
ting off  the  old  man,  xoith  his  deeds,  which  are  corrupt, 
and  to  the  putting  on  the  new  man,  ivhich,  after  God,  is 
created  in  righteous?iess  and  true  holiness.  In  this  way, 
his  life  was  one  unceasing  endeavour,  to  increase  in  th§ 
fruits  of  righteousness  which  are,  bij  Jesus  Christ,  to  the 
praise  and  glory  of  God. 

Such,  then,  is  the  righteousness  the  apostle  desired  to 
have  on,  white  he  resolved  to  renounce  wholly  his-  own. 
Happy  resolve  !  Noble  exchange  !  To  give  up  dross  and 
dung,  for  the  pearl  of  great  price !  To  renounce  the 
vilest  poverty  for  gold  tried  in  the  fire  !  To  east  away 
his  filthy  rags,  for  robes,  pure  and  white  !  To  reject  all 
dependence  on  poor  unrenewed  nature's  strength ;  and 
live  in  constant  dependence  on  the  merits  of  the  Saviour, 
and  on  the  aids  of  divine  grace.     I  am, 

2.  To  enquire,  how  this  righteousness  is  received  by 
the  sinner,  or  becomes  his. 

And!  this  is,,  in  one  word,  by  faith,  through  the  faith  of 
Christ,  that  is,  by  a  gospel  faith.  He  that  is  a  stranger 
to  the  faith  of  Christ,  possesses  not  the  righteousness 
which  is  of  God.  This  faith  is  the  full  and  free  assent 
ami  consent  of  the  soul  to  God's  revealed  truth  ;  or,  in 
other  words,  it  is  the  receiving  of  the  record  which 
God  hath  given  of  his  Son.  In  the  religion  of  the  gos- 
pel, this  faith  has  a  high  rank.  It  is  there  revealed  as 
of  divine  origin  ;  it  is  the  gift  of  Ged  ;  of  the  operation  of 
God;  it  unites  to  Christ ;  by  it  we  become  the  children 
of  God  ;  it  puts  in  motion  all  the  gracious  affections  :  for 
it  workclh  by  lor-e  and  purificth  the  heart  :  it  supports 


JOSEPH  CLARK,  D.  D.  233 

under  the  severest  trials  ;  renders  the  soul  superior  to 
discouragement,  in  seasons  of  the  greatest  difficulty, 
and  is  its  grand  stimulus  to  all  holy  obedience.  So 
essential  is  it  to  our  acceptance  with  God,  that  we 
are  told,  in  Heb.  11.  6,  Without  faith  it  is  impossible  to 
please  him.  And  in  Mark  xvi.  16,  He  that  bclieveth 
and  is  baptised,  shall  be  saved  ;  but  he  that  believeth 
not,  shall  be  damned. 

In  the  article  of  justification,  faith  stands  opposed  to 
works;  that  is  to  our  own  works  of  obedience  to  the  law. 
Rom.  iii.  20,  28,  By  the  deeds  of  the  law,  there  shall 
no  llesh  be  justified  in  his  sight — therefore,  we  conclude, 
that  a  man  is  justified  by  faith,  without  the  deeds 
of  the  law.  Those  who  are  looking  for  salvation,  in 
some  other  way  than  through  the  faith  of  Christ,  are 
opposed  to  this  order  of  things.  And  by  rejecting  the 
doctrine  of  the  totally  depraved,  guilty,  undone  state  of 
man,  as  a  fallen  creature  ;  by  persisting  to  plead  for 
man's  sufficiency  in  himself,  for  the  purposes  of  his  sal- 
vation j  and  relying  on  the  merit  and  efficacy  of  their 
own  works  of  obedience,  they  see  but  little  beauty  in, 
or  need  of  Christ,  why  they  'should  desire  him  ;  nay, 
they  are  opposed  to  the  gospel  plan  of  salvation,  and  re- 
ject the  only  remedy  which  God  hath  offered  to  sinners. 
How  manifest  is  it  that,  in  this  way,  the  guilty  creature 
sets  himself  up  against  the  sovereign  mercy  of  God  ? 
He  will  be  his  own  physician  ;  he  is  offended  with  the 
doctrine  of  entire  dependence  on  the  mere  mercy  of  God 
in  Christ.  Notwithstanding  his  apostasy,  with  its  ef- 
fects on  his  state,  he  claims  the  credit  of  possessing  in 
himself  sufficient  power  and  skill  to  procure  his  own 
deliverance,  and  work  out  for  himself  a  sufficient  meet 
ness  for  heaven.  Such  a  temper  of  mind  can  be  no  oth 
orwise   considered,  than  as  in  direct  hostility  to  the  re- 


28 1  !\LW-.1ERSEY  PREAC11KK 

ligion  of  (lie  gospel.  Instead  of  desiring,  seeking,  and 
humbly  receiving  the  righteousness  which  is  of  God  by 
faith,  it  refuses  to  submit  to  this  righteousness. 

The  above  remarks  are  made,  with  a  view,  to  shew 
more  clearly,  how  the  believing  sinner  does  receive  this 
righteousness.  And  I  know  not  how,  better,  to  sIicav 
this,  than  in  the  following  manner.  Brought  out  of 
darkness  into  God's  marvellous  light,  he  bows  to  the  tes- 
timony of  God  in  his  word,  without  conditions,  or  ex- 
ceptions. He  submits  to  become  reconciled  to  God  by  the 
death  of  his  Son.  lie  gives  up  all  trust  in,  or  depen- 
dence on  himself ;  acknowledging  his  perishing  necessi- 
ty, and  intire  unworthiness.  With  his  whole  soul,  he 
reviews  and  rests  upon  Christ  alone  for  salvation,  as  he 
as  offered  in  the  gospel ;  and  looking  for  acceptance 
with  God,  and  help  from  God,  wholly  through  Christ, 
the  language  of  his  heart  is,  "  Lord,  to  whom  shall  I  go, 
thou  hast  the  words  of  eternal  life  !"  This  is  faith.  It 
is  a  submitting  to,  and  cordially  acquiescing  in,  God's 
own  terms  ;  it  is  humbly  and  thankfully  receiving  what 
God  hath  provided,  and  freely  offers  to  perishing  sin- 
ners. And  he,  that  thus  believcth,  shall  be  saved  ;  shall 
lie  justified  from  all  things,  from  which  he  could  not  be 
justified  by  the  law  of  Moses,  nor  by  any  other  law. 
^This  is  the  divine  plan.  And  on  this  plan,  it  appears 
that  faith  no  more  merits  salvation  than  works  do.  But 
God  hath  so  constituted  the  method  of  our  salvation,  that 
Christ  and  the  benefits  of  his  redemption,  when  receiv- 
ed by  faith,  should  become  ours.  Ours,  without  money 
and  without  price.  John  i.  12,  As  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of  God, 
even  to  them  that  believe  on  his  name.  Rom.  iv.  i,  5,  Xow 
to  him  that  workcth  is  the  reward  not  reckoned  of  grace- 


\ 


10SEPH  CLARK,  D.  D.  285 

but  of  debt  ,•  but  to  bim  that  Avorketh  not,  but  believetb 
on  him  that  justifieth  the  ungodly,  his  faith  is  counted 
for  righteousness.  And  in  Rom.  x.  10,  With  the  heart 
man  believetb  unto  righteousness.  That  is,  a  believing 
in  Christ,  with  all  the  heart,  secures  to  the  sinner  a  per- 
fect, saving  righteousness.  It  unites  him  to  Christ,  and 
thereupon,  Christ's  righteousness  becomes  his.  And,  in 
this  view,  is  the  doctrine  so  much  insisted  on  in  the 
scriptures  that,  Ave  are  justified,  by  faith,  and  not  by  the 
deeds  of  the  laxv.  No,  not  of  any  law  :  for,  as  the  apos- 
tle reasons,  Gal.  iii.  21,  22,  If  there  had  been  a  law 
given,  which  could  have  given  life,  verily  righteousness 
should  have  been  by  the  law.  But  the  scripture  hath 
concluded  all  under  sin,  tliat  the  promise,  by  faith  of 
Jesus  Christ  might  be  given  to  them  that  believe.  This 
is  saying  that,  the  sinner  can  look  to  no  law  for  life ; 
that  the  righteousness,  by  which  alone  he  can  be  justifi- 
ed, is  through  the  faith  of  Christ;  a  righteousness  which, 
according  to  the  gracious  plan,  or  promise  of  God,  is 
given  to  them  that  believe. 

It  is  through  the  faith  of  Christ,  also,  that  tJie  sinner 
is  made  partaker  of  inherent  righteousness,  or  sanctili- 
cation.  In  regeneration,  the  faith  of  the  operation  of 
God  is  implanted  in  the  soul.  This  faith,  from  a  clear 
view  and  deep  conviction  of  the  truth,  operates  in  the 
•  soul  as  a  principle  of  sanctiiication.  Our  Lord  prays, 
John  xvii.  17,  Sanctify  them,  through  thy  truth,  thy 
Avord  is  truth.  This  prayer  teaches  us  that,  the  truths 
of  God,  received  by  faith,  have  a  purifying  effect  on  the 
soul ;  that  the  soul,  being  thus  brought  to  view  the  glory 
of  the  divine  perfections,  the  excellence  of  the  divine, 
law,  the  great  evil  of  sin,  the  beauty  of  holiness,  and  the 
rich  displays  of  God's  mercy  in  the  gospel,  is  led  to  hatfi 


e*6  NEW-JERSEY  PREACHER. 

and  strive  against  sin ;  to  love  and  labour  after  holiness; 
and  thereby  to  grow  in  grace  and  increase  in  the  fruits 
of  righteousness.  In  this  way,  then,  faith  worketh  by 
love  and  purifieth  the  heart. 

Believing  sinners,  also,  derive  holiness  or  sanctifica- 
tion  in  the  way  of  direct  application,  by  faith,  to  Christ 
the  living  head.  They  are  complete  in  him.  Their  life 
is  hid  ivith  Christ  in  God.  Though  of  themselves  they 
can  do  nothing ;  yet,  though  Christ  strengthening  them 
they  can  do  all  things.  The  supplies  of  the  Spirit  of 
grace  are  derived  from  Christ,  by  faith,  to  the  souls  of 
believers.  Christ  is  the  object  of  their  habitual  trust 
for  sanctification.  As  the  apostle  speaks,  The  lives  they 
now  live  in  thejlesh,  they  live  by  the  faith  of  the  Son  of 
God.  In  this  way,  they  receive  of  the  Saviour's  fulness 
and  grace  for  grace.  And  thus  grow  up  into  him  in  all 
things,  and  finally  attain  to  a  perfect  meetncss  for  God's 
heavenly  kingdom.  It  is  to  this  end  that  the  throne  of 
grace  is  made  accessible ;  that,  repairing  thither,  in  the 
confidence  of  faith  in  the  great  high  priest  over  the 
house  of  God,  they  may  obtain  mercy  and  find  grace  to 
help  them  in  time  of  need.  Thus,  by  faith  is  the  sinner 
made  partaker  of  God's  righteousness.  Having,  thus 
far,  considered  the  nature  of  gospel-religion,  according 
to  the  view  which  the  apostle  hath  given  of  it  in  our  text, 
I  shall  now  close  the  subject,  by  making  some  inferences 
from  the  whole. 

1.  From  the  view  that  has  been  taken  of  this  subject, 
we  are  naturally  led  to  infer  that,  gospel  religion  alters 
men's  views  of  God,  and  reconciles  them  to  bis  true  cha- 
racter. 

This  religion  commences  by  God's  shining  into  the 
fieart,  to  give  the  light  of  the  knoivledgc  of  his  glory  in  the 


JOSEPH  CLARK,  D.  B.  287 

face  of  Jesus  Christ.  The  shining  of  this  light  into  the 
soul  bows  it  to  God,  and  it  is  led  to  adore  and  love  God 
in  that  very  character  which  he  hath  given  of  himself  in 
his  word.  The  wicked  know  not  God.  Unregenerate 
men  are  displeased  with,  nay,  they  cannot  endure  the 
view  which  the  scriptures  give  of  God's  perfections  and 
government.  And  this  is  the  fruitful  source  of  those  nu- 
merous corrupt  systems  of  religion  which  have  appeared 
in  the  world.  Men  are  opposed  to  revealed  religion  be- 
cause it  gives  such  a  view  of  God  as  their  proud  corrupt 
hearts  revolt  at.  They  pretend  not  to  deny  the  existence 
of  a  God;  but,  then,  they  are  fain  to  form  such  a 
view  of  his  character  as,  at  least  in  some  degree,  resem- 
bles their  own,  and  suits  their  wishes.  He  must  not  be 
so  much  displeased  with  sin,  as  the  scriptures  represent 
him.  He  must  be  all  mercij  ;  possess  no  vindictive  jus- 
tice. He  must  good-naturedly  put  up  with  their  tramp- 
ling on  his  laws,  and  their  slighting  and  despising  the 
offers  of  his  grace.  A  little  external  morality,  or,  at 
most,  a  few  formal  professions  of  repentance,  must  be 
accepted  with  him,  as  a  sufficient  passport  for  them  to 
eternal  felicity.  But  gospel  religion  totally  alters  the 
views  of  the  soul  in  this  respect.  They  who  possess  this 
religion,  are  taught  spiritually  and  savingly  to  know  the 
onhj  true  God  and  Jesus  Christ  ivhom  he  hath  sent.  God. 
as  revealed  in  his  word,  appears  altogether  glorious  i 
And  they,  condemning  themselves,  and  confounded  at 
their  former  enmity  against  God,  now  most  heartily  give 
up  all  their  opposition,  and  become  reconciled  to  God  by 
the  death  of  his  Son. 

2.  From  this  subject,  the  inference  fairly  follows 
that,  the  religion  of  the  gospel  is  a  soul-humbling  reli- 
gion. 


288  NEW-JERSEY  PREACHER. 

It  prostrates  the  sinner  in  the  dust,  not  only  from  the 
view  of  his  past  sins,  with  their  dreadful  demerit ;  but 
from  the  convietion  that  he  feels  of  the  awful  moral  de- 
pravity of  his  nature.  Whatever  may  have  been  the  case 
before,  he  can  now  no  longer  entertain  slight  views  of 
the  evil  of  sin.  His  pride  is  brought  down  ;  his  high 
looks  and  lofty  imaginations  are  laid  low.  He  is  strip- 
ped of  all  dependence  on  his  own  power,  or  on  the  mer- 
it of  his  own  works.  He  feels  that,  he  is  wretched  and 
miserable,  and  poor,  and  blind  and  naked.  This  religion, 
by  teaching  him  the  absolute  necessity  of  dependence 
on  Christ  for  justification  and  sanctilication,  takes  from 
him  all  ground  of  boasting.  He  dares  not  so  much  as 
lift  up  his  eyes  to  heaven,  but,  from  every  view  of  his 
situation,  is  constrained  to  cry,  God,  be  merciful  to  me  a 
sinner  !  Ah,  how  much  of  that  which  with  many  in  our 
world,  passes  for  religion,  would  be  viewed  with  shame 
and  rejected  with  abhorrence,  did  men  truly  see  their 
own  guilt,  vileness,  weakness  and  unworthiness,  and  the 
glory  of  the  plan  of  salvation  through  Christ.  On 
this  plan,  the  sinner  is  laid  low  indeed,  and  the  Lord 
alone  is  exalted.  To  every  self-rigbteous  professor, 
this  religion  speaks,  as  in  1  Cor.  iv.  7,  Who  maketh  thee 
to  differ  from  another  ?  And  what  hast  thou  that  thou 
didst  not  receive  ?  Now  if  thou  didst  receive  it,  why 
dost  thou  glory  as  if  thou  hadst  not  received  it  ?  And  in 
Rom.  iii.  27,  Where  is  boasting  then  ?  It  is  excluded. 
By  what  law?  Of  works?  Nay;  but  by  the  law  of  faith. 

3.  From  this  subject  we  are  led  to  infer  that,  to  those 
who  possess  gospel  religion,  Christ  is  precious. 

They  have  not  those  low  thoughts  of  Christ  which 
are  entertained  by  many  in  the  world,  who  notwith- 
standing, tall  themselves,  christians.     Ah  no  :  to  think 


JOSEPH  CLARK,  D.D.  289 

and  to  speak  as  some  do  of  Christ,  they  cannot  but  view 
as  treason  against  the  King  of  kings !  Christ  is  the 
Lord,  their  righteousness  and  strength.  He  is,  to  them, 
the  chief  among  ten  thousands,  and  the  one  altogether  love- 
ly! He  is  their  trust,  their  hope,  their  life,  their  all !  To 
you  who  believe,  says  the  apostle,  he  is  precious.  God 
forbid  that  I  should  glory  save  in  the  cross  of  our  Lord 
Jesus  Christ,  expresses  the  very  feelings  of  their  hearts. 
They  adore  and  love  him  for  what  he  is  in  himself,  and 
for  what  he  hath  done  and  is  doing  for  the  salvation  of  a 
lost  world.  To  Christ  Jesus  they  trust  their  dearest 
interests  ;  to  him  they  commit  their  departing  spirits  ; 
and  through  him  and  from  him  they  look  for  their  eter- 
nal all.  To  such,  therefore,  the  name  of  Jesus  is,  as 
ointment  poured  forth.  His  honor,  the  interest  of  his 
kingdom,  and  the  prevalence  of  his  truths,  are  objects 
near  to  their  hearts.  They  are  grieved  when  Christ  is 
dishonored,  when  his  truths  are  opposed,  or  when  the 
interests  of  his  religion  appear  to  be  neglected.  With 
this  religion  in  lively  exercise,  they  can  join  with  the 
apostle  in  the  text  and  say,  We  esteem  all  things  hut  loss 
for  the  excellency  of  the  knowledge  of  Christ  Jesus,  our 
Lord. 

4.  From  this  subject,  it  follows  that,  gospel  religion, 
above  all  others,  furnishes  the  best  security  for  a  holy 
life. 

The  character  given  of  it  is  that,  it  is  a  doctrine  ac- 
cording to  godliness.  An  objection  is  often  brought  for- 
ward against  the  doctrine  of  justification  by  faith,  that 
it  tends  to  licentiousness.  Now  this  objection  must  be 
made  either  from  a  misunderstanding  of  the  doctrine,  or 
from  a  wish  to  discredit  it  because  of  a  preconceived 
fondness  for  an  opposite  system.     Let  any  one  serious 

Yol.  i.  N  n 


'2'jo  NEW-JERSEY  PItEACHEli. 

consider  the  sentiments  it  inspires  ;  tbe  views  that  it 
gives  of  God,  of  his  law,  of  the  evil  of  sin,  and  of  the 
beauty  of  holiness;  let  him  eonsider  the  feelings  that, 
from  its  very  nature,  it  excites  in  the  soul,  the  necessi- 
ty that  it  teaches  of  man's  sanctifieation,  and  of  his  hear- 
ty co-operation  therein  ;  let  him  consider  the  help  so 
freely  and  abundantly  offered,  the  powerful  motives  urg- 
ed, and  the  constraining  influence  which  the  mercy  and 
love  of  God,  manifested  in  the  gospel,  has  to  lead  men 
to  holiness  :  and  then  let  him  say,  whether  the  doctrines 
now  contended  for,  do  not  manifestly  tend  to  constrain 
men,  to  live  soberly,  righteously,  and  godly  in  this  present' 
world;  to  call  and  quicken  their  attention  to  all  the 
duties  they  owe  to  God,  to  their  fellow  men  and  to 
themselves.  Should  the  appeal  be  made  to  fact  and  ex- 
perience, the  truth  of  the  inference  advanced  will  he 
abundantly  confirmed.  The  most  distinguished  for  pie- 
ty and  godliness  have  ever  been  found  among  those,  who 
have  most  strictly  adhered  to  the  doctrines  that  have  now 
been  advocated. 

I  shall  now  close  this  discourse  by  a  very  brief  exhor- 
tation. 1.  To  those  who  have  hitherto  but  too  little 
considered,  on  what  they  are  building  their  hopes  of 
acceptance  with  God.  Let  me  say  to  such  that,  no  foun- 
dation will  abide  the  day  of  trial  but  that  which  God 
halh  laid  in  Zion.  All  others  will  be  swept  away  as  re- 
fuges of  lies.  But  let  every  man  take  heed  how  he 
builds  on  this  foundation.  We  are  here  in  danger  of 
fatal  mistakes.  Whatever  professions  of  faith  in  Christ 
we  may  make  :  if  our  faith  be  not  of  the  operation  of 
God  ;  if  it  be  not  a  faith  that  receives  and  rests  upon 
Christ  alone  for  salvation,  as  he  is  offered  in  the  gospel ; 
if  it  do  not  work  by  love  and  purify  the  heart,  our  pro- 


JOSEPH  CLARK,  D.  D.  291 

fessions  will  stand  us  in  no  stead  ;  but,  numbered  with 
the  enemies  of  the  gospel,  we  must  fall  under  the  awful 
denunciation,  "  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire  prepared  for  the  devil  and  bis  angels  !"  Ex- 
amine yourselves,  therefore,  whether  ye  he  in  the  faith  ; 
'prove  your  own  selves :  know  ye  not  your  own  selves, 
how  that  Jesus  Christ  is  in  you,  except  ye  he  reprobates. 
2.  Let  true  believers  bless  the  Lord  for  the  glorious 
foundation  he  hath  laid  for  your  faith  and  hope  in  the 
gospel  of  his  Son  ;  that  he  hath  called  you  by  his  grace, 
and  made  you  partakers  of  a  living  faith  in  the  Lord 
Jesus.  How  changed  is  your  state  from  what  it  once 
was  !  Now  are  ye  the  sons  of  God  ;  adopted  into  his  fa- 
mily ;  made  heirs  of  God,  yea,  joint  heirs  with  Christ 
Jesus.  All  things  are  yours :  for  ye  are  Christ's, 
and  Christ  is  God's.  While  you  adore  him  for  his  dis- 
tinguishing love  to  you,  and  for  all  your  consolations  that 
abound  by  Christ  ;  see  that  ye  walk  worthy  of  the  voca- 
tion, wherewith  ye  are  called ;  labour  to  adorn,  in  all 
things,  the  doctrine  of  God  your  Saviour.  Testify,  both 
to  yourselves  and  others,  the  saving  nature  of  your  faith, 
by  your  works.  Let  not  a  vain  world  deceive  and  mis- 
lead you.  Live  not  after  the  flesh  ;  but  grow  in  grace 
and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ.    To  him  be  glory  both  now  and  forever,  AMEN. 


SERMON  XVI. 

ON  A  DEATH-BED  REPENTANCE. 

Matt  xxv.  10. 

And,  while  they  went  to  buy,  the  bridegroom  came ;  and  they  that  were  read}; 
went  in  with  him  to  the  marriage  ;  and  the  door  was  shut. 

BY  SAMUEL  S.  SMITH,  D.  D.  L.L.D. 


NEW-JERSEY  PREACHER. 


SERMON  XVI. 

Matt.  xxv.  10. — And,  while  they  went  to  buy,  the  bridegroom  came  ;  and 
they  that  were  ready,  went  in  with  him  to  the  marriage  ;  and  the  door 
was  shut. 

U  NDER  the  simple  and  familiar  images  of  this  para- 
ble, are  conveyed  truths  the  most  interesting  to  mankind, 
the  most  awful  (o  sinners.  Sincere  repentance  and  the 
habits  of  a  holy  life,  are,  through  ihe  redemption  that  is 
in  Christ  Jesus,  the  only  preparation  which  can  justly  be 
relied  on  for  a  peaceful  death,  and  a  happy  immortality. 
But  sinners,  mistaking  the  nature  of  repentance,  as  if  it  con- 
sisted merely  in  the  tears  extorted  by  the  terrors  of  their 
last  hour ;  or  in  the  bitter  reproaches  which  they  make  to 
themselves  for  the  folly  and  madness  of  their  worldly  pur- 
suits, when  the  world  itself  is  seen  to  be  perishing  from 
their  embrace  ;  mistaking  the  nature  of  heaven,  as  if  it 
consisted  in  a  happiness  independent  on  the  regeneration 
of  the  heart,  resolve  to  enjoy  the  world,  while  they 
have  powers  to  taste  its  pleasures,  or  to  pursue  its 
interests,  and  to  postpone  their  preparation  for  eternity, 
till,  at  length,  they  leave  it  to  the  dreadful  hazard  of  a 
death-bed.  To  destroy  this  most  dangerous  and  fatal 
error,  and  to  preserve  men  always  awake  to  their  ever- 
lasting interests,  so  that  neither  dcatli  nor  judgment  shall 
find  them  unprepared,  is  the  great  object  of  our  blessed 
Lord  in  this  parable.  For  this  end  he  pictures  to  us  the 
surprize  and  consternation  of  foolish  virgins  who  were 
employed  at  a  marriage  to  be  in  waiting  for  the  bride- 


2J>6  NEW-JERSEY  PREACHER. 

groom  ;  but  who,  having  neglected  their  duty,  were  not 
In  readiness  to  receive  him  at  his  coming,  and  were  in 
consequence,  excluded  from  the  honors  and  joys  of  the 
nuptial  festival. 

The  structure  of  the  fable  is  founded  on  an  eastern 
custom  of  celebrating  marriages  at  a  late  hour  in  the 
evening.  The  bridegroom  and  his  attendants  were  re- 
ceived at  the  house  of  the  bride  by  a  train  of  virgins 
hearing  lamps  or  flambeaus  in  their  hands.  In  the  case 
here  imagined,  a  part  being  wise  and  attentive  to  their 
duty  held  themselves  in  readiness  to  fulfil  their  office 
whenever  their  Lord  should  appear ;  the  rest  being 
thoughtless  and  improvident,  left  their  lamps  unfurnish- 
ed with  oil,  trusting  that  they  should  have  time  to  re- 
plenish them  after  the  first  signal  had  announced  the  ap- 
proach of  the  bridegroom.  But,  while  they  were  buried 
in  profound  forgetfulness,  a  sudden  cry  was  made  from 
every  side  ; — behold  the  bridegroom  eometh ;  go  ye  out  to 
meet  him  I  Then  appeared  the  folly  of  those  who,  in  the 
season  of  preparation,  had  neglected  their  proper  duty. 
While  they  were  seeking  in  vain  to  repair  their  error, 
and,  in  the  hurry  and  confusion  of  their  spirits,  were 
continually  committing  only  new  mistakes,  the  bride- 
groom had  already  come  and  entered  into  his  apartments  ; 
those  who  were  ready  entered  along  with  him,  and  the 
door  wets  shut.  After  which,  there  was  no  more  ad- 
mission either  for  attendant,  or  for  guest. 

With  what  force  and  truth  does  this  beautiful  fable 
represent  to  us  the  infinite  danger  of  delaying  our  re- 
pentance, and  preparation  for  eternity  till  the  moment 
when  God  is  calling  us  by  the  voice  of  death  to  appear 
in  his  presence.  The  bridegroom  hastens  to  his  joys, 
and  docs  not  wait  to  give  time  for  the  foolish  virgins  to 


SAMUEL  S.  SMITH,  D.  D.  L.  L.  I).  29? 

repair  their  neglect.  He  commands  the  door  to  be  clos- 
ed and  no  more  listens  to  the  entreaties  by  which  they 
solicit  to  be  admitted  to  bis  presence.  Such  is  the  ter- 
rible state  of  an  impenitent  sinner  on  his  death-bed — 
The  season  of  repentance  and  the  season  of  the  divine 
mercy,  both,  are  past. 

Attend,  my  brethren;  to  these  interesting  ideas. 

1.  The  sinner,  on  his  death-bed,  will  want  time  for 
that  great;  change  which  must  pass  upon  his  heart  in  re- 
pentance.— Do  we  not  perceive  that  all  important  im- 
provements either  in  our  intellectual  powers,  or  our 
moral  habits,  are  tbe  effect  of  long  and  assiduous  culture? 
Leaving  out  of  our  view,  what  in  the  regular  and  com- 
mon course  of  divine  providence,  ought  not  to  be  expect- 
ed, every  extraordinary  operation  of  the  divine  power 
upon  a  sinner's  heart,  can  we  believe  that  a  change  so 
great  as  that  which  is  produced  by  repentance  in  the 
entire  systems  of  our  views,  of  our  affections,  of  our  pur- 
suits and  habits,  and  in  one  word  in  our  whole  nature, 
should  be  the  sudden  and  unprepared  effect  of  the  sur- 
prise and  tenor  of  our  last  moments  ?  To  what  purpose 
would  be  that  long  season  of  discipline,  those  multiplied 
and  daily  repeated  means  of  grace,  afforded  by  God  to 
cultivate  the  heart  for  heaven,  if  after  they  have  been 
abused  and  mispent,  their  end  can  be  attained  in  one 
critical  instant  at  the  close  of  life  ?  No,  this  does  not 
accord  with  the  moral  constitution  of  man,  nor  with  the 
established  order  of  the  moral  world.  God  in  the  ordina- 
ry course  of  things,  seconds  by  the  gentle  influences  of 
his  Holy  Spirit,  the  convictions  and  persuasions  which 
his  word  and  providence  are  calculated  to  produce  upon 
the  heart.  But,  shall  we  forever  look  for  miracles  in 
favour  of  those  only  who  have  wasted  opportunities,  and 

Vol.  i.  O  o 


29S  NEW-JERSEY  PREACHER. 

means,  and  time,  and  wantonly  resisted  the  merciful 
operations  of  the  spirit  of  God  in  their  proper  season  ? 
Let  it  be  remembered  also,  that  peculiar  difficulties  op- 
pose themselves  to  this  change.  It  is  not  merely  the 
renovation  of  a  heart  which,  though  not  enlightened,  is 
not  an  enemy  to  the  truth  j  which,  though  not  holy, 
is  still  innocent,  and  offers  no  obstacles  to  divine  grace. 
It  is  the  regeneration  of  a  heart  comiptcd  as  well  as 
blind  ;  which  hatcth  the  light,  neither  cometh  to  thelight, 
lest  its  deeds  should  he  reproved  :  it  is  the  conquest  of  pas- 
sions which  oppose  their  whole  force  to  the  law  of  di- 
vine truth  :  it  is  the  eradication  of  perverse  and  sinful 
habits  which  have  struck  their  roots  deep  into  the  whole 
mass  of  our  nature.  Are  these  works  which  can  be  ef- 
fected in  a  few  moments  ?  Victoroies  which  are  easily 
obtained  ?  Ask  the  experience  of  all  the  truly  penitent. 
What  struggles,  what  conflicts,  have  they  been  obliged  to 
maintain  with  a  blind  and  hard  heart  before  it  could 
discern  the  beauties  of  holiness,  or  be  penetrated  with 
the  love  of  the  Redeemer  !  What  a  long  and  distressing 
warfare  with  a  stubborn  and  rebellious  will,  before  it 
would  submit  to  the  grace  of  the  gospel !  with  a  sensual 
imagination  continually  assembling  before  the  soul  the 
ensnaring  images  of  vice  ;  with  irregular  passions  con- 
tinually hurrying  them  into  sin  !  How  often  have  they 
been  obliged  to  return  foiled  from  the  contest;  and, 
after  they  seemed  to  have  made  some  progress  towards 
an  entire  victory  over  their  lusts,  have  they  been  again 
overcome  in  the  moment  of  temptation,  and  had  all  their 
labours  to  begin  anew  !  Yes.  it  is  only  after  many  long 
and  arduous  conflicts  that  the  pious  have  been  able  to 
conquer  the  dominion  of  sin  in  the  soul;  and  to  attain  at 
last  to  the  kingdom  of  heaven — Can  you  then,  O  sinner  ! 


SAMUEL  S.  SMITH,   D.  D.  L.L.D.  *99 

presume  on  accomplishing  this  great  work  in  the  rapid 
instant  which  you  may  still  enjoy  on  a  death-bed ;  in  the 
short  and  tumultuous  interval  between  the  attack  of 
diseases  and  their  fatal  period  ?  Were  the  mind  in 
the  most  favourable  state  for  exerting  her  full  pow- 
ers, how  little  could  be  done  in  that  brief  time  for 
eternity  !  But  urged  by  extreme  disease  upon  her  jles- 
tiny,  and  overwhelmed  by  her  fears,  she  is  still  less 
able  to  accomplish  so  great  a  change.  Her  distract- 
ed thoughts  incessantly  hurry  her  from  her  work  to 
her  danger,  and  again  from  her  danger  to  her  work. 
All  her  efforts  are  feeble  and  confused.  She  besieg- 
es heaven  in  all  the  importunity  of  prayer.  It  is  her 
only,  and  now  almost  vanishing  hope.  But,  ah !  she 
expires  without  being  able  to  attain  the  consolation  of 
hope. 

To  such  hazard  is  the  delay  of  repentance  till  the 
close  of  life  exposed,  even  if  you  could  enjoy  the  ut- 
most you  can  promise  yourselves,  the  warning  of  a 
death-bed.  But  this  warning,  fruitless  as  it  common- 
ly is,  you  may  not  enjoy.  Death  often  lies  in  ambush 
for  his  prey,  and  in  the  moment  of  the  deepest  secu- 
rity, suddenly  seizes  upon  it.  "Will  you  then  risk  your 
everlasting  salvation  on  the  delusive,  the  hopeless 
promise  of  a  death-bed  repentance  ?  Will  you  reply  to 
all  the  invitations,  the  admonitions,  the  remonstran- 
ces of  religion,  J  resolve  to  repent  before  I  die  ?  Death 
may  arrest  you  while  you  are  forming  the  resolution. 
Your  next  step  may  be  to  the  tribunal  of  your  judge. 
The  same  moment  may  sound  the  alarm  of  th# 
coming  of  your  Lord,  and  forever  close  the  door 
against  you.— .This  is  the  first  danger  of  postponing  re- 


300  NEWJERSEV  PREACHER 

pentance  till  (he  approach  of  death  ;    the  sinner  will 
want  time  to  accomplish  so  great  a  work. 

2.  As  he  will  want  time,  he  will  also  want  the poxvers 
necessary  to  attend  to  it  as  becomes  the  important  and 
arduous  nature  of  this  duty. 

The  work  of  eternity  is  to  be  done ;  and  what  can  he 
expected  in  the  few  days,  or  perhaps  the  few  moments 
in  which  the  last  fatal  disease  commonly  finishes  its 
dreadful  course,  from  a  iveak  and  fainting  mind  ;  from 
a  confused  and  faltering  reason  ;  from  a  heart  in  'a  hick 
the  sources  of  life  are  almost  extinguished  ?  Perhaps  acute 
pain  takes  from  the  wretched  sufferer  all  power  of 
thinking  except  upon  his  miseries.  Perhaps,  sunk  in  a 
profound  lethargy,  he  rather  dozes  than  lives  ;  and  his 
flighjty  thoughts  resemble  the  wanderings  of  a  dream. 
If  the  fever  seizes  on  his  brain  what  wild  and  incoherent 
fancies  fill  and  distract  his  mind  ?  How  can  we  reason 
with  him  on  his  duties,  and  his  eternal  interests,  who  re- 
ceives false  impressions  from  every  object  around  him  2 
How  can  he  know  his  Saviour  who  knows  not  the  friends 
who  are  weeping  by  his  bed-side  ?  All  then  is  chaos  and 
confusion  in  the  soul ;  and  the  powers  of  reformation  and 
repentance  are  lost  with  the  powers  of  reason  and  re- 
ilection. 

To  some  who  hear  me  I  may,  perhaps,  confirm  this  ar- 
gument from  their  own  experience.  Have  you,  at  any 
time,  been  brought,  by  the  hand  of  God,  near  to  the  gates 
of  death?  Urged  upon  your  destiny,  as  you  thought,  and 
trembling  before  the  justice  of  heaven,  what  composure 
of  mind  did  you  then  possess  for  the  great  work  which 
was  before  you  ?  What  clear  discoveries  could  you  attain 
of  divine  things?  What  tumults  agitated  your  breast! 
Wrhat  fruitless  struggles  did  you  maintain  with  an  impeni- 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  301 

tent  heart  without  being  able  to  make  it  relent !  What  ef- 
forts did  von  make  to  break  through  the  profound  dark- 
ness which  covered  your  soul  without  being  able  to  see 
any  light!  What  confessions  did  you  make  of  the  past 
sinfulness  of  your  life,  but  without  being  able  to  appease 
conscience  !  With  what  earnestness  did  you  assail  the 
throne  of  grace,  but  Avithout  being  able  to  calm  your 
terrors.  What  resolutions  did  you  make  of  amendment, 
if  God  should  spare  you  to  recover  from  that  bed  !  Ah  ! 
this  is  commonly  all  the  fruit  of  a  death-bed  rejyent- 
ance  :  it  consists  only  in  resolutions  lor  the  lime  to  come, 
which  the  dying  sinner  does  not  live  to  execute  ;  which 
if  he  did  live,  he  would  probably  forget  with  returning 
health.  Did  you  not  then  do  as  much  for  your  salva- 
tion as,  in  the  same  circumstances,  you  are  likely  ever  to 
do  again?  What  was  its  fruit  ?  Ah!  what  would  have 
been  the  f  arful  destiny  of  the  soul,  if  she  had  then  been 
called  to  her  judgment  ?  And,  will  you  again  hazard 
your  everlasting  interests  on  that  desperate  hope — the 
hope  of  repentance  on  a  death-bed,  from  the  wreck  of 
which  you  have  but  just  escaped  ?  Your  Lord  will  then 
come  to  call  you  to  judgment,  not  to  extend  to  you  new 
mercies  ;  to  receive  your  account,  not  to  repair  the  er- 
rors of  a  mispent  life. 

To  all  these  representations,  will  the  sinner  oppose  the 
power  of  God  which  is  able  to  cbange  the  heart  in  a  mo- 
ment and  is  not  limited  to  any  order  of  means  or  of  time  ; 
and  the  mercy  of  God  which  is  ever  ready  to  hear  the 
cries  of  the  miserable,  and  the  perishing  ?  The  almigh- 
ty power,  the  infinite  goodness  of  God  we  cannot  deny. 
They  are  truths  precious  to  every  sineere  christian. 
But  in  drawing  such  expectations  from  them,  you  would 


502  NEW  JERSEY  PREACHER. 

make  them  the  grounds  of  the  most  unwarranted  and 
dangerous  conclusions.     For, 

3.  The  impenitent  sinner,  in  the  last  moments  of  a 
mispent  life,  will  have  no  reasonable  foundation  of 
hope  in  the  divine  power  and  mercy. 

The  moral  order  of  things,  not  less  than  the  natural, 
lias  its  fixed  and  certain  laws.  Moral  changes  are  usu- 
ally the  slow  effect  of  culture,  and  of  time — of  the  grad- 
ual developement  of  truth,  and  the  application  of  proper 
motives  to  the  heart.  And  is  it  reasonahle  to  expect 
that  God  will  depart  from  this  order  only  in  favour  of  a 
sinner  at  the  close  of  a  life  spent  in  despising  or  abus- 
ing the  means  of  grace  which  he  has  afforded  him  ?  But 
is  not  repentance,  you  ask,  the  gift  of  God  ?  May  it  not, 
therefore,  be  imparted  at  any  moment  ?  This  question, 
I  will  answer  by  another.  Is  not  every  blessing  of  di- 
vine providence  equally  the  gift  of  God  ?  But,  are  those 
blessings  ever  bestowed  independent  of  the  natural  means 
with  which  he  has  been  pleased  to  unite  them  ?  Is  it  not 
God  who  bestows  on  you  the  abundance  of  harvest  ? 
But,  will  you  ever  reap  if  you  have  not  sown  ? 

Whatever  degree  of  influence  may  be  ascribed  to  the 
grace  and  power  of  God  in  the  regeneration  of  the  heart, 
can  we  believe  that  he  will  extend  that  grace,  or  exert 
that  power  in  favou?  of  some  sinners  only  to  encourage 
so  many  others  to  contemn  the  established  means  of 
their  salvation,  and  to  hazard  their  eternal  interests  on 
the  desperate  contingencies  of  their  last  hour  ?  The 
power  of  God,  indeed,  can  do  every  thing.  But  has  he 
not  imposed  limits  to  the  exercise  of  his  own  power — 
the  limits  of  wisdom — the  limits  prescribed  by  the  order  of 
the  universe? 


SAMUEL  S.  SMITH,  D.  D.  L.  L.  D.  305 

If  the  divine  power  affords  no  reasonable  ground  of 
hope  to  the  impenitent  sinner  at  this  awful  crisis,  as  lit- 
tle, perhaps,  is  he  entitled  to  draw  it  even  from  the  divine 
mercy  ;  that  attribute  so  much  abused  by  men  to  the  en- 
couragement of  their  crimes — that  attribute  from  which, 
they  have  formed  almost  unlimited  expectations  in  their 
last  moments ;  that  attribute  which  is  supposed  to  be 
able  to  refuse  nothing  to  the  tears  and  miseries  of  an  un- 
happy soul. 

Men  deceive  themselves  by  the  sentiments  of  compas- 
sion in  their  own  breasts,    by   the  strong   sympathies 
which  they  often  feel  for  their  fellow  sinners,  and  their 
fellow  sufferers.     Private  compassion  and  public  justice 
move  on  different  principles.     In  the  administration  of 
human  laws,  how  often  do  we  see  the  sympathies  of  the 
man  obliged  to  yield  to  the  duties  of  the  magistrate  ? 
The  plans  of  the  Divine  Mind,  and  the  operations  of 
divine  providence  are  formed  on  views  infinitely  beyond 
the  reach  of  human  understanding.     They  embrace  the 
whole  universe.      And  the  destiny  of  each  individual  is 
linked,  by  more  immediate  or  remote  relations,  to  innu- 
merable millions  of  other  beings.     All  must  be  govern- 
ed by  the  same  immutable  laws,  and  no  personal  consi- 
derations, however  interesting  they  may  appear  to  us, 
can  alter  their  invariable  course.      Do   we  uot  see  the 
wheels  of  providence  move  on  with  constant  and  undevi- 
ating  regularity  and  never  arrested  by  any  of  those  calam- 
ities which  most  deeply  touch  our  smypathy  ?   Is  all  the 
anguish  of  a  frantic  mother  who  sends  her  shrieks  to  heav- 
en over  her  infant  expiring  in  agony,  and  who  alternately 
implores  its  mercy,  and  accuses  its  justice,  sufficient  to 
suspend  the  inexorable  stroke  of  death?  If  heaven  were 
governed  by  those  principles  of  pity  which  can  refuse 


504  NEW-JERSEY  PREACHER. 

nothing  to  Ihc  cries  of  despair,  and  from  which  the  self- 
love  of  sinners  expects  such  miracles  on  a  dying  hed, 
would  fire  and  tempest,  would  pestilence  and  death  every 
where  spread  such  cruel  ravages  among*  the  human 
race  ?  Would  Abraham  have  interceded  in  vain  for  the 
guilty  cities  of  the  plain  ?  Nay,  would  not  hell  itself 
be  unpeopled,  and  its  unquenchable  tires  be  extinguish- 
ed? But  those  dreadful  fires  never  eease  to  burn  5  and 
its  miserable  prisoners  are  held,  and  will  be  forever 
held,  the  hopeless  victims  of  eternal  justice. 

Even  the  divine  benignity  and  compassion,  therefore, 
afford  no  reasonable  ground  of  hope,  at  this  late  hour,  to 
an  impenitent  sinner  who  has  despised  the  means,  and 
wasted  the  season,  of  salvation.  Will  God,  by  the  facil- 
ity of  his  compassions  enter  into  your  plans,  O  sinner ! 
and,  after  you  have  indulged  only  your  own  pleasures, 
crown  with  eternal  life  the  miserable  remnants  of  a  soul 
and  body  which  have  been  exhausted  among  sinful  joys  ? 
Will  he  save  you  at  the  last  moment  only  to  encourage 
so  many  others  to  destroy  themselves  ?  With  what  con- 
fidence will  you  be  able  to  turn  your  dying  eyes  to  his 
eternal  throne  to  solicit  for  that  mercy  which  you  have 
always  rejected,  or  abused  while  it  was  offered  to  you  ? 
Remember,  that  when  mercy  has  exercised  itself  to  its 
appointed  limits,  justice  assumes  the  throne  and  meas- 
ures with  the  line  and  the  plummet*  the  sinners  whom 
its  thunders  are  about  to  destroy. 
"  I  might  argue  from  the  liabits  of  confirmed  holiness 
which  are  necessary  to  enable  the  redeemed  to  relish  the 
pleasures,  and  fullil  the  duties  of  thai  pure  and  immor- 
tal state  of  holiness  and  love  where  they  shall  dwell  for- 

I-  >'ih  xwii.  17.     2  Kings  xxi.  13. 


SAMUEL  S.  SMITH,  D.D.  L.L.D.  305 

ever.  I  might  argue  from  the  labours,  (he  sacrifices,  the 
self-denials  by  which  the  pious  at  last  attain  to  the  king- 
dom of  heaven ;  whereas  you  affect  to  live  in  pleasure  and 
then  hope  to  be  transferred  almost  from  the  midst  of 
your  crimes  to  the  regions  of  purity  and  glory.  I  might 
argue  from  the  good  works  which  follow  the  dead  who 
die  in  the  Lord,  and  on  which,  the  Saviour  Judge  shall 
pronounce  his  sentence  of  benediction,  and  eternal  life, 
Mai.  xxv.  85.  But  what  are  the  works  which  follow  the 
sinner,  who  has  been  impenitent  till  his  last  moments, 
but  the  works  of  his  passions;  but  his  follies  and  his 
sins  ? 

Your  time  will  not  permit  me  to  pursue  these  illus- 
trations; and,  after  remarking  that  the  case  of  the  thief 
upon  the  cross,  (which  has  been  so  often  appealed  to  on 
this  subject,)  affords  no  reasonable  ground  of  hope  to 
those  who  have  all  their  lives  enjoyed  and  abused  the 
grace  of  the  Saviour; — and  that  the  parable  of  the  la- 
bourers has  no  reference  to  a  death-bed  repentance,  but 
to  the  late  reception  of  the  Gentiles  into  the  church  of 
God,  I  shall  conclude  the  series  of  these  melancholy 
proofs,  with  the  awful  and  unqualified  denunciations  of 
the  spirit  of  God.— Because  I  have  called,  and  ijc  refused; 
I  have  stretched  out  my  hand,  and  no  man  regarded  ;  but 
ye  have  set  at  nought  all  my  counsel,  and  would  none  of 
my  reproof,  I  also  will  laugh  at  your  calamity ;  I  will 
mock  when  your  fear  comcth  ;  when  your  fear  cometh  as 
desolation,  and  your  destruction  cometh  as  a  whirlwind; 
when  distress  and  anguish  cometh  upon  you.  Then  shall 
they  call  upon  me,  but  I  will  not  answer;  they  shall  seek 
me  early,  but  they  shall  not  find  me. 

Do  you  say  that  this  doctrine  represents  the  divine 
nature,  all  merciful  and  gracious,  in  the  most  austere 

Tot.  i.  P  p 


306  NEW-JERSEY  PREACHER. 

and  gloomy  light  ? — It  represents  it  in  that  light  only  in 
which  it  is  exhibited  in  the  whole  word  of  God,  and  in 
the  whole  course  of  providence. — Our  most  wise  and 
merciful  Creator  has  furnished  to  men  the  means  of  im- 
provement and  the  means  of  happiness  ;  and  if  they  ne- 
glect the  one,  or  abuse  the  other,  is  his  goodness  obliged 
to  repair  their  errors  and  to  save  them  from  the  natu- 
ral consequences  which,  by  an  inevitable  law,  he  has 
made  to  follow  their  crimes  ?  No,  he  justly  leaves  the 
fool  to  reap  the  fruits  of  his  folly. 

Has  he  not  in  his  mercy  provided  a  Saviour?  Is  not  that 
Saviour  and  his  salvation^/VeeJj/  offered  to  men  ?  Has  he 
not  instituted  means  of  grace  abundantly  sufficient  for 
our  salvation,  if  they  are  faithfully  improved  ?  The  en- 
joyment of  these  mercies,  at  once  acquits  the  goodness 
of  God,  and  leaves  the  sinner  without  excuse  ;  the  mis- 
improvement  of  them  leaves  him,  with  aggravated  guilt, 
to  suffer  the  just  punishment  of  his  iniquities. 

It  is  a  false  and  dangerous  idea  in  religion,  that  after 
God  has  richly  furnished  to  us  the  means  of  salvation, 
he  is  to  save  the  sinner  at  last,  independently  of  the  use 
of  those  means,  and  notwithstanding  their  most  eriminal 
abuse.  No,  the  course  and  the  laws  of  nature  progress 
with  uniformity  in  the  moral,  not  less  than  in  the  natural 
world.  If  men  have  despised  the  rules  of  temperance  and 
sobriety,  will  all  their  regrets  and  self-reproaches  restore 
their  health,  or  relieve  the  pains  and  the  anguish  which 
their  vices  have  planted  in  a  broken  constitution  ?  If 
you  have  neglected  she  means  of  improvement  in  youth* 
Will  any  inspiration  impart  to  you  the  virtues  or  the 
pledge  which  will  qualify  you  to  hold  a  respectable 
station  in  fitfurc  Jife  ?  If  so  much  time,  and  so 
much  pains,   if    so    many  labours,  and  so   .many  self- 


SAMUEL  S.  SMITH,  D.D.  L.L,  D.  307 

denials,  as  we  see,  are  neeessary  to  enabled  us  to 
act  a  part  with  dignity  and  propriety  on  the  brief  theatre 
of  the  present  world ;  are  none,  nay,  are  not  infinitely 
more  required  to  prepare  us  for  a  glorious  and  immortal 
existence  ?  This  world  is  our  school,  our  discipline  for 
eternity.  And  as  youth  impresses  its  character  on  our 
maturer  years,  so  the  character  which  we  bear  with  us 
hence,  shall  form  the  basis  of  that  endless  progression 
which  shall  commence  when  we  enter  on  a  future  state 
of  being. 

These  reflections,  while  they  vindicate  this  doctrine  of 
religion  from  unreasonable  severity  and  gloom,  and  de- 
monstate  its  analogy  with  the  course  of  providence,  urge 
us  to  the  most  faithful  and  earnest  improvement  of 
our  precious  time.  This  invaluable  season,  and  this  only 
season  of  our  salvation,  is  hastening  to  pass  away.  It  is 
consuming  while  we  speak.  And  when  once  the  sum- 
mons of  death,  or  the  trumpet  of  the  archangel,  shall 
proclaim  that  time  shall  be  no  longer,  that  the  Judge  is 
approaching,  if  you  have  no  oil  in  your  lamps,  while  you 
go  to  buy,  or,  in  all  the  agony  of  prayer  intreat  of  hea- 
ven, Lord  !  Lord !  open  to  us — then,  the  door  shall  be 
shut. 

Do  you  ask  if  this  is  not  robbing  the  last  moments  of 
men  of  their  only  remaining  consolation  ?  No,  it  is  in- 
viting them  never  to  expose  it  to  such  a  desperate  hazard  $ 
it  is  inviting  them  to  place  it,  in  proper  season,  on  an 
immoveable  foundation  ;  on  the  rock  of  ages;  it  is 
destroying  an  idea  fatal  to  true  religion,  and  the  happi- 
ness of  mankind.  For  if  sinners  can  flatter  themselves 
with  enjoying  their  pleasures  in  the  full  eareer  of  health, 
and,  when  they  can  enjoy  them  no  longer,  of  obtaining 
salvation  from  the  indulgence  of  heaven  in  the  last  crit- 


W  NEW-JERSEY  PREACHER 

ical  moment  of  a  mispent  life,  will  not  their  hearts  toi- 
cver  repel  all  the  persuasions,  or  the  terrors  which  the 
gospel  can  address  to  them  to  bring  them  to  repentance  ? 
Do  you  ask  then,  what  are  all  those  appearances  of  a  live- 
ly and   sincere  repentance  exhibited  by  dying  sinners  in 
their  last  moments ;  their  tears,    their  prayers,    their 
agonies    of   mind,  their    self-reproaches   for  the  past, 
their    resolutions   for    the  future  ?      Are   they    of    no 
avail  with   a  merciful    God  ?     I    have   already   shewn 
that  the  djvine  government  and  the  sympathies  of  mor- 
tals move  on  different  principles.    If  that  which  touches 
our    compassion    could    move    the    purposes    of    God 
most  just  and  holy,  or  change  the  laws  of  the  moral 
world,    who    would  not  he  saved  ?     Few  can  preserve 
their  insensibility  to  the  last  moment   of  life.      How- 
ever they  may  have  lived,  all  tremble,  all  pray,  all  re- 
solve, and  repent,  when  they  see  before  them  the  opening 
grave,  and  the  tribunal  of  judgment.  Then  we  have  heard 
those    who    never  prayed    before,  pour  out  their  souls 
with  a  frightful   earnestness  at   the  throne  of  grace: 
but  they  uttered  rather  the  cries  of  despair  than  the 
prayers   of  penitence    and    faith.      Those    who  in  the 
days  of  their  prosperity  only  scoffed  at  the  ordinances 
of  religion,  now  call  for  them  with  importunity,  soli- 
cit the  prayers  of  its  ministers,  and  of  all  good  men, 
and    seem    disposed  to  rest  too  much  upon  them,    be- 
cause they  find  nothing  in  themselves  on  which  to  rest. 
Nature  is  dissolving  ;  and,  having  no  anchor  of  hope  in 
the  dreadful  storm,  they  endeavour  to  cast  their  souls, 
in  this  moment  of  anguish  and  despair,  on  their  coun- 
sels   and    prayers.      They    seize    them  as    a  perishing 
mariner,    one  miserable  and   almost  hopeless  plank  in 


SAMUEL  S.  SMITH,  D.  D.  L.  L.  D.  $Q9 

the  universal  wreck  of  soul  and  body.  Good  God  ! 
how  awful  is  the  situation  ! — struggling  in  the  ago- 
nies of  death — distracted  with  the  terrors  of  remorse 
and  guilt — overwhelmed  with  fearful  apprehensions  of 
a  judgment  to  come — to  be  forsaken  of  thee  i  i — But 
thou  hast  numbered  and  finished  thy  mercies  i 


SERMON  XVII. 

WARNING  AGAINST  SELF-DECEPTION. 

(IN  TWO  SERMONS.) 

Matt.  vii.  24,  25, 26, 27. 

*'  Therefore,  whosoever  heareth  these  sayings  of  mine  and  doeth  them,  I  ■will 
liken  unto  a  wise  man  which  built  his  house  Upon  a  rock :  and  the  rain  de- 
scended, and  the  floods  came,  and  the  winds  blew  and  beat  upon  that  house, 
and  it  fell  not ;  for  it  was  founded  upon  a  rock,"  &c. 

BY  THE  REV.  UZAL  OGDEN,  D.D. 

Newark. 


NEW-JERSEY  PREACHER. 


SERMON  XVII. 

Matt.  vii.  24, 25, 26, 27. — "  Therefore,  whosoever  heareth  these  sayings  of  mine 
and  doeth  them,  I  will  liken  unto  a  wise  man  which  built  his  house  upon  a 
rock  :  and  the  rain  descended,  and  the  floods  came,  and  the  winds  blew  and 
beat  upon  that  house,  and  it  fell  not ;  for  it  was  founded  upon  a  rock. — And 
every  one  that  heareth  these  sayings  of  mine,  and  doeth  them  not,  shall  be 
likened  unto  a  foolish  man  which  built  his  house  upon  the  sand  ;  and  the  rain 
descended,  and  the  floods  came,  and  the  winds  blew  and  beat  upon  that 
house,  and  it  fell,  and  great  was  the  fall  of  it !" 

XT  is  a  serious  and  melancholy  truth,  that  many,  both 
Jews  and  Christians,  have  been  justly  chargeable  with 
hypocrisy,  dissembling  with  God  ,•  and  also,  with  self- 
deception,  indulging  fallacious  hopes  of  salvation. 

Did  not  God  thus  complain  of  his  people  Israel  ?— 
"  They  draw  near  unto  me  with  their  mouth,  and  with 
their  lips  do  honor  me,  but  have  removed  their  heart  far 
from  me,"  Isa.  xxix.  13.  And,  saith  the  prophet  Eze- 
kiel,  "  They  come  unto  thee  as  the  people  cometh,  and 
they  sit  before  thee  as  my  people,  and  they  hear  thy 
words,  but  they  will  not  do  them.  For,  with  their  mouth 
they  shew  much  love,  but  their  heart  goeth  after  covet- 
ousness.  And,  lo  !  thou  art  unto  them  as  a  very  lovely 
song  of  one  that  hath  a  pleasant  voice,  and  can  play 
well  upon  an  instrument ;  for  they  hear  thy  words,  but 
they  do  them  not,"  Ezek.  xxx.  31,  32. 

The  hypocrisy  of  these  people,  especially  in  the  time 
of  the  prophet  Isaiah,  seems  to  have  been  very  general, 
•'•'  For  every  one,"  says  he,  "  is  an  hypocrite  and  an  evil- 
Vox,  i.  Q  q 


314  NEW-JERSEY  PREACHER. 

doer;  and  every  mouth  speaketh  folly,"  Isa.  ix.  17. 
"  And  the  sinners  in  Zion,"  says  the  same  prophet,  "  are 
afraid  ;  fearfulness  hath  surprized  the  hypocrites,"  Isa. 
xxx.  14. 

The  Jews  were  led  to  indulge  false  hopes  of  salvation, 
through  the  corruption  of  their  own  hearts,  and  the  un- 
faithfulness of  their  prophets.  "A  wonderful  and  hor- 
rible thing,"  says  Jeremiah,  «  is  committed  in  the  land  ! 
The  prophets  prophesy  falsely,  and  the  priests  bear  rule 
by  their  means,  and  my  people  love  to  have  it  so,"  Jer. 
v.  30,  31.  "  From  the  least  of  them,  even  unto  the 
greatest  of  them,  every  one  is  given  unto  covetousness ; 
and  from  the  prophet,  even  unto  the  priest,  every  one 
dealeth  falsely  !  They  have  healed  also  the  hurt  of  the 
daughter  of  my  people  slightly,  saying,  peace,  peace, 
when  there  was  no  peace  !"  Jer.  vi.  13,  14. 

How  great  was  the  hypocrisy  of  the  Jews  in  the  days 
of  our  Saviour ;  and  how  fallacious  were  the  hopes  of 
salvation,  entertained  by  the  scribes  and  Pharisees — 
men  reputed  so  holy,  that  it  was  reduced  to  a  proverb  in 
Israel,  that  "if  two  men  only  should  be  saved,  one  of 
them  would  be  a  seribe,  and  the  other  a  Pharisee. 

Yet,  our  Lord  declared  unto  his  disciples,  that  "ex- 
cept their  righteousness  should  exceed  the  righteousness 
of  the  scribes  and  Pharisees,  they  should,  in  no  case, 
enter  into  the  kingdom  of  heaven,"  Matt.  v.  20.  And 
knowing  how  prone  men  are  to  deceive  themselves  in 
the  great  concern  of  religion,  did  not  Christ  warn  his  fol- 
lowers against  cherishing  undue  hopes  of  salvation?  "Not 
every  one,"  saithhe,  and  in  the  chapter  before  us,  "  that 
saith  unto  me,  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven  ;  but  he  that  doeth  the  will  of  my  Father  which 
is  in  heaven." 


UZAL  OGDEN,  D.D.  315 

To  prevent  self-deception,  with  regard  to  their  hopes 
of  heaven,  he  assures  them,  that  they  can  have  no  just 
claim  of  being  his  real  disciples,  unless  they  shall  he 
wholly  devoted  to  him.  "  No  man,"  says  he,  "  can  serve 
two  masters ;  for  either  he  will  hate  the  one  and  love 
the  other ;  or  else,  he  will  hold  to  the  one  and  despise 
the  other.  Ye  cannot  serve  God  and  Mammon,"  Matt. 
vi.  24. 

That  they  might  not  flatter  themselves  that  they  were 
his  disciples,  while  tliey  disregarded  his  commands,  or 
lived  in  sin,  Christ  assures  them,  that  their  conduct 
would  testify,  whether  they  were  his  genuine  followers 
or  not,  and,  as  truly,  as  the  fruit  of  a  tree  proclaims  its 
nature,  whether  it  is  good  or  bad.  «  Every  good  tree," 
it  was  said  by  him,  "  bringeth  forth  good  fruit ;  but  a 
corrupt  tree  bringeth  forth  evil  fruit."  To  deter  men 
from  an  hypocritical  profession  of  his  religion,  he  avers  : 
"  Every  tree  that  bringeth  forth  evil  fruit,  is  hewn  down 
and  cast  into  the  fire  !"  And,  had  not  our  Lord  this  very 
object  in  view,  as  well  as  to  caution  men  against  impos- 
ing on  themselves,  with  respect  to  their  hopes  of  eternal 
happiness,  when  he  uttered  the  elegant  and  forcible 
similitude  contained  in  the  text  ? — "  Therefore,  whoso- 
ever heareth  these  sayings  of  mine  and  doeth  them,  I 
will  liken  him  unto  a  wise  man,  which  built  his  house 
upon  a  rock  :  and  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon  that  house,  and 
it  fell  not ;  for  it  was  founded  upon  a  rock.  And  every 
one  that  heareth  these  sayings  of  mine,  and  doeth  them 
not,  shall  be  likened  unto  a  foolish  man  which  built  his 
house  upon  the  sand  :  and  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and  beat  upon  tha 
house,  and  it  fell,  and  great  was  the  fall  of  it !" 


316  NEW-JERSEY  PREACHER. 

That  the  solemn,  interesting,  and  affectionate  caution, 
or  warning,  contained  in  these  words,  may,  if  possible, 
be  duly  regarded  by  us,  1  shall, 

I.  Consider,  what  is  meant  by  "  hearing  the  sayings 
of  our  Lord,  and  doing  them." 

II.  I  shall  attend  to  the  wisdom  and  happiness  of  such, 
as  shall  "  hear  these  sayings,  and  do  them." 

III.  I  shall  notice  what  is  meant,  by  «  hearing  the 
sayings  of  Christ,  and  not  doing  them."     And, 

IV.  I  shall  shew  the  folly  and  unhappiness  of  such 
conduct. 

I.  I  am  to  consider  what  is  meant  by  "  hearing  the 
sayings  of  our  Lord,  and  doing  them." 

And  here,  let  it  be  asked,  can  any  thing  less  be  meant, 
by  "  hearing  the  sayings  of  Christ  and  doing  them," 
than  truly  to  receive  and  embrace  him,  as  the  promised 
Messiah  ;  "  that  prophet  which  should  come  into  the 
world  ?"  or  a  due  reception  of  the  gospel  of  Christ ;  a 
firm  belief  of  all  his  doctrines  ;  a  sincere  and  universal 
observance  of  all  his  precepts  and  ordinances ;  a  confi- 
dent reliance  on  his  promises  ;  an  holy  fear  of  his  threat- 
enings  ;  a  due  regard  to  his  exhortations,  warnings,  and 
admonitions  ? 

The  man  who  believes  not  the  doctrines  of  Christ, 
cannot,  in  the  sense  of  the  text,  be  said  to  «  hear  them." 
Nor  can  it  justly  be  said  that  he  "  does  the  sayings  of 
our  Lord,"  who  lives  in  the  violation  of  his  commands, 
and  is  regardless  of  his  ordinances ;  who  relies  not  on 
his  promises  ;  who  fears  not  his  threatenings ;  who  re- 
gards not  his  exhortations,  warnings,  and  admonitions. 

For  instance,  Christ  declares,  that  "  he  who  believes 
not  in  him,  shall  be  damned,"  Mark  xvi.  16 — that  he 
who  regards  not  his  commands,  cannot  be  his  disciple. 


UZAL  OGDEN,  D.  D-  317 

<*  He  that  hath  my  commandments,  and  keepefh  them/' 
says  Christ,  "  he  it  is  that  loveth  me,"  John  xiv.  21 — is 
my  disciple  indeed.  And,  says  Christ  also,  he  thai  re- 
gardeth  not  my  exhortation  to  repentance,  or  «  repent- 
eth  not,  shall  perish,"  Luke  xiii.  3.  And  if  we  rely  not 
on  the  promises  of  Christ,  how  can  we  he  saved  by  him  * 

So  much,  then,  is  implied  in  "  hearing  the  sayings  of 
our  Lord  and  doing  them."  And  would  we  obtain  sal- 
vation by  Christ,  we  must,  through  the  aid  of  the  divine 
Spirit,  thus  hear  and  do,  and  perseveringly,  even  *'  unto 
the  end"  of  life;  for  "  he  who  puiteth  his  hand  to  the 
plough  and  looketh  back,  is  not  fit  for  the  kingdom  of 
God,"  Luke  ix.  62.  "  He  who  is  faithful  unto  death, 
shall  receive  the  crown  of  life,"  Rev.  ii.  10.  And,  in 
the  sense  of  the  text,  he  who  "  heareth  the  saying?  of 
Christ  and  doeth  them,"  so  receives  him  by  faith,  that 
Christ  gives  him  "  power  to  become  a  son  of  God  j"  and 
he  is  "  born,  not  of  blood  ;  nor  of  the  will  of  the  flesh  ; 
nor  of  the  will  of  man,  but  of  God,"  John  i.  12. 

Such  a  person  is  then  "  born  again,"  not  only  of  wa- 
ter, "  but  of  the  Spirit."  He  is  so  in  Christ,  that  he  is 
a  new  creature  ;  "  he  has  put  off  the  old  man  which  is 
corrupt  according  to  the  deceitful  lusts  ;  he  is  renewed 
in  the  spirit  of  his  mind,  and  has  put  on  the  newr  man, 
which,  after  God,  is  created  in  righteousness  and  true 
holiness,"  Eph.  iv.  22.  And,  such  a  person,  having  the 
spirit  of  Christ,  by  it  he  is  led  and  governed  ;  and,  being 
<<  born  of  God,  he  sinneth  not,  but  keepeth  himself,  and 
the  wicked  one  toucheth  him  not,"  1  John  v.  18. 

In  these  things  the  religion  of  the  gospel  consists  :  and 
the  wisdom  and  happiness  of  our  being  christians,  indeed, 
of  "  hearing  the  sayings  of  our  Lord  and  doing  them," 
I  shall  nowr, 

II.  Proceed  to  notice. 


i>ls  NEW-JERSEY  PREACHER. 

I  shall  not,  however,  attempt  to  describe  all  the  blessed- 
ness that  will  attend  those  of  real  religion,  in  life  and  at 
death;  in  time  and  through  eternity  $  all  the  evils  shey 
will  be  delivered  from,  and  all  the  good  they  will  enjoy ; 
but  pay  attention  only  to  the  happiness  that  will  attend 
the  sincere  christian,  as  mentioned  in  the  text.  And 
even  such  a  character  may  expect  trials  and  afflictions. 
On  him  "  the  rain  may  descend  ;  against  him  the  Hoods 
may  come  and  the  winds  may  blow." 

1.  He  may,  by  the  providence  of  God,  be  called  to 
drink,  and  deeply  to  drink,  of  the  cup  of  affliction. 

He  may  particularly  be  grievously  afflicted  by  disease; 
by  poverty ;  by  calumny ;  by  oppression  ;  by  personal 
insult  and  violence  ;  by  bonds  and  imprisonment ;  by  per- 
secutions; by  banishment ;  by  various  tortures  and  suf- 
ferings, and  by  the  death  of  relatives  and  friends. 

"  Many  are  the  troubles  of  the  righteous,"  says  the 
Psalmist,  Psal.  xxxiv.  17.  But  in  all  these  troubles,  the 
real  christian,  though  he  feels,  he  does  not  murmur,  nor 
despair.  His  hopes  of  support,  under  these  trials,  and 
deliverance  from  them,  in  due  time,  is  in  «  the  Lord  Je- 
hovah, in  whom  is  everlasting  strength;"  and  he  will 
deliver  him  out  of  all  his  troubles. 

«  The  sorrows  of  hell,"  says  David,  "  compassed  me 
about.  In  my  distress  I  called  upon  the  Lord  and  cried 
unto  my  God.  He  heard  my  voice  out  of  his  temple,  and 
my  cry  came  before  him,  even  to  his  ears.  He  sent  from 
above;  he  took  me;  he  drew  me  out  of  many  waters. 
He  brought  me  forth  also  into  a  large  place  ;  he  deliver- 
ed me,  because  he  delighted  in  me,"  Psal.  xviii.  5,  6,19. 

But  the  righteous  will  not  only  be  delivered  from  their 
trials,  but  their  afflictions  shall  be  sanctified  to  them — 
shall  he  a  blessing  to  them — «  shall  work  together  for 


UZAL  OGDEN,  D.D.  S19 

their  good."  "  For  our  light  affliction,  which  is  hut  for  a 
moment,  worketh  for  us,"  says  St.  Paul,  "  a  far  more 
exceeding  and  eternal  weight  of  glory,"  2  Cor.  iv.  17. 
And  so  far  were  the  primitive  christians  from  sinking  in- 
to despair,  when  afflicted,  that  they  exulted  in  their  suf- 
ferings; gloried  in  them,  knowing  they  would  terminate 
to  their  advantage.  "  We  rejoice,"  says  St.  Paul,  "  in 
hope  of  the  glory  of  God.  And  not  only  so,  but  we  glory 
in  tribulations  also ;  knowing  that  tribulation  worketh 
patience,  and  patience  experience,  and  experience  hope  ; 
and  hope  maketh  not  ashamed ;  because  the  love  of 
God  is  shed  abroad  in  our  hearts,  by  the  Holy  Ghost 
which  is  given  us,"  Rom.  v.  3,4,  5. 

And  does  not  history  inform  us  of  many  christians,  in 
ancient  and  modern  times,  who  remained  unmoved  ;  who 
were  comforted  and  supported  under  all  their  trials  and 
sufferings.  When  in  dungeons  and  chains  for  the  reli- 
gion of  Christ,  have  not  many  "  sung  praises  to  God?" 
And  have  not  others  exulted  even  in  the  flames ; — in 
holy  triumph,  sealed  their  faith  with  their  blood  ?  Then 
it  was,  indeed,  that  the  Lord  heard  them  !  that  the  God 
of  Israel  did  not  forsake  them,"  Isa.  xli.  17.  Then  it  was, 
that  they  experienced  the  truth  of  this  divine  promise — 
rt  When  thou  passest  through  the  waters,  I  will  be  with 
thee ;  and  through  the  rivers,  they  shall  not  overflow 
thee ;  when  thou  walkest  through  the  fire,  thou  shalt 
not  be  burned  ;  neither  shall  the  flame  kindle  upon  thee. 
For  I  am  the  Lord  thy  God,  the  Holy  One  of  Israel, 
thy  Saviour,"  Isa.  xliii.  23. 

2.  The  sincere  christian  may,  also,  be  tried  by  the 
withdrawings  of  the  divine  presence ;  by  the  hiding  of 
God's  countenance.  The  pious  man,  then,  may  appear 
to  be  forsaken  of  his  heavenly  Father;  with  the  Psalm- 


320  NEW-JERSEY  PREACHER. 

ist  he  may  say,  «  I  am  troubled ;  I  am  bowed  down 
greatly  ;  I  go  mourning  all  the  daylong,"  Psalm  xxxviii. 
6 — And,  with  Job  he  may  exclaim — ««  Oh  !  that  1  knew 
where  I  might  find  him  !"  «  Oh  that  I  were  as  in 
months  past,  as  in  the  days  when  God  preserved  me ; 
when  his  candle  shined  upon  my  head,  and  when,  by 
his  light  I  walked  through  darkness,"  Job  xxix.  1,  2. 

But,  in  such  a  state  of  distress,  the  man  of  true  re- 
ligion does  not  despond ;  for  the  divine  promises  com- 
fort and  sustain  him ;  he  believes  that  "  God  will  lift 
upon  him  the  light  of  his  countenance ;"  he  is  confident 
that  though  «  a  woman  may  forget  her  sucking  child, 
and  have  no  compassion  on  the  son  of  her  womb,"  yet 
that  God  will  not  forget  him,  Isa.  xlix.  15.  He  knows 
"  that  the  steps  of  a  good  man  are  ordered  by  the  Lord  ; 
that  he  delighteth  in  his  way  ;  that  though  he  fall,  he 
shall  not  utterly  be  east  down,  because  the  Lord  will  up- 
hold him  with  his  hand,"  Psal.  xxxvii.  23,  24.  He  is 
assured,  that  «  though  weeping  may  endure  for  a  night, 
joy  shall  come  in  the  morning,"  Psal.  xxx.  5.  And  how 
is  he  consoled  by  the  following  language  of  Isaiah  : — 
M  Who  is  among  you  that  feareth  the  Lord,  and  obeyeth 
the  voice  of  his  servant,  that  walketh  in  darkness  and 
hath  no  light  ? — let  him  trust  in  the  name  of  the  Lord, 
and  stay  upon  his  God,"  Isa.  1.  10. 

3.  The  real  christian  may,  likewise,  be  assaulted  by 
the  powers  of  darkness  ;  "lest  he  should  be  exalted 
above  measure,"  there  may  be  given  unto  him  as  was 
given  unto  St.  Paul,  "  a  thorn  in  the  flesh,  the  messen- 
ger of  satan  to  buffet  him  ;"  but  the  faith  of  the  man  of 
piety  «  fails  not,"  though  thus  tried  ,•  he  is  assured,  that 
"  the  Lord  knoweth  bow  to  deliver  the  godly  out  of 
temptations  :"  that  "  God  is  faithful,  and  will  not  suffer 


UZAL  OGDEN,  D.  D.  S21 

him  to  be  tempted  above  what  he  shall  be  able  to  bear  5 
but,  with  the  temptation,  will  make  a  way  of  escape, 
that  he  shall  be  able  to  bear  it,"  1  Cor.  x.  13.  And  the 
man  of  piety,  is  assured,  also,  that,  on  beseeching 
the  Lord,  that  "  this  thing  may  depart  from  him,"  he 
will,  happily,  experience  that  the  "  grace  of  God  is 
sufficient  for  him ;"  that  the  strength  of  God  will  be 
perfected,  (eminently  displayed)  in  giving  deliverance  to 
him  in  his  state  of  *<  weakness,"  2  Cor.  xii.  7,  8,  9. 

4.  As  "  it  is  appointed  unto  men  once  to  die,"  the  sin- 
cere christian  cannot  escape  the  tempest  of  death,  and 
though  convinced  that  by  its  power  he  shall  fall,  yet,  he 
meets  the  king  of  terrors  with  calmness  and  serenity, 
without  terror  and  dismay ;  for  he  "  knows  in  whom  he 
believes  ;"  he  knows  that  his  hope  of  eternal  happiness 
is  founded  on  the  rock,  Christ  Jesus,  and,  therefore,  his 
heart  faints  not ;  he  knows,  that  "  when  the  earthly 
house  of  this  tabernacle  shall  be  dissolved,  he  will  have 
a  building  of  God,  an  house  not  made  with  hands,  eter- 
nal in  the  heavens,"  2  Cor.  v.  1.  He  knows,  too,  that 
"  blessed  are  the  dead  who  die  in  the  Lord  from  hence- 
forth ;  that  they  rest  from  their  labours,  and  that  their 
works  follow  them,"  Rev.  xiv.  13.  In  that  solemn  hour, 
when  "  he  shall  walk  through  the  valley  of  the  shadow 
of  death,  he  will  fear  no  evil ;  because  God  will  be  with 
him ;  because  the  rod  and  staff  of  God  shall  comfort 
him,"  Psal.  xxiii.  <*.  In  death,  then,  will  not  the  man 
of  piety  experience  the  truth  of  the  apostolic  declara- 
tion— that  God  will  give  him  *k  victory  over  sin,  the 
sting  of  death,  through  our  Lord  Jesus  Christ  ?"  1  Cor, 
xv.  57. 

Vol.  1.  Rr 


022  NEW  JERSEY  PREACHER. 

5.  Nor  will  the  real  christian  escape  the  awful  hurri- 
cane, if  I  may  so  speak,  of  judgment !  Then,  on  him,  in- 
deed, as  well  as  on  the  whole  assembled  world  of  men, 
will  "  the  rain  descend,  and  against  them  will  the  floods 
beat  and  the  winds  blow  !"  August,  solemn,  and  trying, 
indeed,  will  be  this  mighty  tempest !  Then  "  shall  every 
man's  work  be  made  manifest ;  for  that  day  shall  declare 
it,"  1  Cor.  iii.  13.  Then,  shall  it  be  known,  "  what 
manner  of  spirit  we  are  of!"  Then  will  hypocrisy  drop 
its  mask,  and  every  one  appear  in  his  genuine  character ! 
Then  will  it  be  known  to  all,  on  what  foundation  we 
have  erected  the  superstructure  of  our  hopes  of  salva- 
tion ;  whether  on  the  sand,  or  on  a  rock ! 

But,  the  real  christian,  having  received  Christ  Jesus 
by  faith,  as  his  God  and  Saviour,  resting  with  firmness 
on  this  foundation,  he  will  not  only  remain  unmoved, 
when  "  the  heavens  shall  pass  away  with  a  great  noise, 
and  the  elements  shall  melt  with  fervent  heat,"  Pet.  iii. 
10 — but,  with  holy  transport,  will  cry  aloud,  «  Come, 
Lord  Jesus  !  come  quickly  !"  *  Come,  take  me  to  thy- 
self! Come,  put  me  in  possession  of  that  kingdom,  which 
was  prepared  for  thy  redeemed,  from  the  foundation  of 
the  world  !'  Matt.  xxv.  34. 

Such  is  the  wisdom,  and  such  is  the  happiness,  of  be- 
ing christians  indeed  !  of  "  hearing  the  sayings  of  Christ 
and  doing  them  ;"  of  indulging  only  scriptural  hopes  of 
salvation  ;  of  building  our  expectation  of  eternal  blessed- 
ness on  the  rock  Christ  Jesus,  and  not  on  the  sandy  foun- 
dation of  ignorance,  delusion,  or  error  !  But,  are  there 
not  many  who  thus  build  ?  and  may  it  not  be  useful  to 
present  the  characters  of  such  to  view  ?  This  I  shall 
do,  when, 


UZAL  OGDEN,  D.  D.  523 

III.  I  shall  notice  what  is  meant  by  « hearing  the 
sayings  of  Christ,  and  not  doing  them."  But  for  want 
of  time,  I  must  here  draw  a  line,  and  defer  the  sequel 
of  this  subject  to  the  after  part  of  the  day. 

May  what  hath  now  been  delivered,  be  treasured  up  yi 
our  minds,  and  on  us  have  salutary  effects ! 


SERMON  XVIII. 

WARNING  AGAINST  SELF-DECEPTION. 

(IN  TWO  SERMONS.) 

Matt.  vii.  24,  25,  26, 27. 

"  Therefore,  whosoever  heareth  these  sayings  of  mine  and  doeth  them,  I  will 
liken  unto  a  wise  man  which  built  his  house  upon  a  rock :  and  the  rain  de- 
.,    scended,  and  the  floods  came,  and  the  winds  blew  and  beat  upon  that  house, 
and  it  fell  not ;  for  it  was  founded  upon  a  rock,"  &c. 

BY  THE  REV.  UZAL  OGDEN,  D.D. 

Newark. 


NEW-JERSEY  PREACHER. 


SERMON  XVIII. 

Matt.  vii.  24, 25, 26, 27. — "  Therefore,  whosoever  heareth  these  sayings  of  mine 
and  doeth  them,  I  will  liken  unto  a  wise  man  which  built  his  house  upon  a 
rock :  and  the  rain  descended,  and  the  floods  came,  and  the  winds  blew  and 
beat  upon  that  house,  and  it  fell  not ;  for  it  was  founded  upon  a  rock. — And 
every  one  that  heareth  these  sayings  of  mine,  and  doeth  them  not,  shall  be 
likened  unto  a  foolish  man  which  built  his  house  upon  the  sand  ;  aud  the  ram 
descended,  and  the  floods  came,  and  the  winds  blew  and  beat  upon  that 
house,  and  it  fell,  and  great  was  the  fall  of  it !" 

J_N  discoursing  on  these  words  in  the  fore  part  of  the 
day,  after  some  introductory  remarks,  I  mentioned,  that 
I  should, 

I.  Consider  what  is  meant  by  "  hearing  the  sayings 
of  our  Lord  and  doing  them."     That, 

II.  I  should  attend  to  the  wisdom  and  happiness  of 
such  as  shall  "  hear  these  sayings  and  do  them." 

III.  That  I  should  shew  what  is  meant  by  «  hearing 
the  sayings  of  Christ  and  not  doing  them."     And, 

IV.  That  I  should  shew  the  folly  and  unhappiness  of 
such  conduct. 

Time  permitted  me  to  attend  to  only  the  two  first  of 
these  particulars.  I  now  resume  the  subject,  and,  there- 
fore, proceed, 

III.  To  notice  what  is  meant  by  '«  hearing  the  sayings 
of  Christ,  and  not  doing  them." 

Those  who  act  thus,  are,  unquestionably,  unsound  pro- 
fessors of  Christianity ;  they  are  such  as  build  not  their 
hopes  of  heaven  upon  the  rock  Jesus  Christ ;  but,  upon 
a  sandy  foundation  ;  upon  delusion,  ignorance,  or  error. 
And,  how  many  are  there  of  this  character  ! 


328  NEW-JERSEY  PREACHER. 

1.  The  gospel  of  Christ  was  designed  for  the  benefit 
of  mankind  in  general ;  for  "  Christ  was  to  be  a  light 
to  lighten  the  Gentiles,  as  well  as  to  be  the  glory  of 
God's  people  Israel,"  Luke  ii.  32.  In  the  Saviour  prom- 
ised to  Abraham,  "  all  the  families  of  the  earth  were  to 
be  blessed,"  Gen.  xii.  3.  "  All  the  ends  of  the  earth  are 
invited  to  look  unto  Christ,  that  they  may  be  saved," 
Isa.  xlv.  22.  And  therefore  it  was,  that  "  the  poor  were 
to  have  the  gospel  preached  to  them ;"  « the  poor," 
the  unlearned,  as  well  as  the  learned.  It  was  necessary, 
then,  that  the  fundamental  principles  of  the  gospel 
should  not  require  profound  learning,  deep  investigation 
to  understand  them,  but  lie  level  to  the  meanest  capa- 
city ;  especially,  that  the  conditions  of  salvation  should 
be  plain,  and  easy  to  be  understood  by  the  most  illiterate 
of  men.  And  is  not  this,  indeed,  the  case  ?  May  not 
«  he  that  runs,"  read  the  way  to  eternal  life  ? 

But,  yet,  how  grossly  has  the  gospel  been  misunder- 
stood by  many  ?  What  gross  errors  were  entertained 
by  numerous  christians,  even  in  the  first  age  of  Chris- 
tianity, respecting  God  and  Christ ;  his  doctrines,  pre- 
cepts, and  the  conditions  of  salvation  ? 

Did  not  Irenseus,  of  the  second  century,  write  even  five 
volumes  to  confute  the  errors  and  heresies  which  had 
then  been  broached  in  the  churches  j#  and,  with  regard 
to  the  terms  of  salvation  of  the  gospel,  have  not  great 
numbers  extremely  erred,  even  from  the  days  of  the 
apostles,  to  the  present  period  ?  And,  therefore,  have 
they  not  been  rearing  their  hopes  of  heaven  upon  a  fal- 
lacious, sandy  foundation  ? 

"  Du  Pin's  Eccles.  Hist.  Cent.  u. 


UZAL  OGDEN,  D.  D.  329 

In  the  apostolic  age,  one  error  of  this  kind,  seems  to 
have  been  hut  too  prevalent.  *«  He  that  believe th  and 
is  baptized,"  said  Christ,  «  shall  be  saved ;"  meaning, 
undoubtedly,  "  he  that  believes  me  to  he  the  promised 
Messiah,  and,  in  all  respects,  submits  to  my  dispensation 
of  grace ;  believes  my  doctrines ;  obeys  my  precepts, 
and  regards  my  exhortations  and  requisitions,  i*  shall 
be  saved."  But,  regardless  of  the  genius,  end,  and  de- 
sign of  the  gospel,  did  not  many  erroneously  conclude, 
that  faith  only  in  Christ,  was  all  that  was  required  to 
cause  them  to  be  heirs  of  salvation  ?  And  thus,  while 
they  expected  salvation  by  Christ,  they  were  regardless 
of  his  precepts  and  authority  ;  of  that  repentance  for  sin, 
and  purity  of  heart  and  life,  which  the  gospel  demands. 

Thus  they  lived  in  sin,  while  they  flattered  themselves 
they  were  the  children  of  God  !  and,  in  this  manner, 
they  ♦'  turned  the  grace  of  God  into  laseiviousness  !" 
Jude,  i.  But  how  was  such  conduct  opposed  by  St.  Paul  I 
Si  What  shall  we  say  then  ?  Shall  we  continue  in  sin, 
that  grace  may  abound  ?  God  forbid  !  How  shall  we, 
who  are  dead  to  sin,  live  any  longer  (herein  ?"  Rom.  vi. 
1,  2.  And  was  not  this  gross  error,  of  salvation  by  faith, 
without  works,  or  while  men  indulged  themselves  in  sin, 
most  forcibly  opposed,  also,  by  St.  James  ?  "  What 
doth  it  profit,  my  brethren,"  says  he,  "  though  a  man 
say  he  hath  faith  and  have  not  works  ?  Can  faith  save 
him?  If  a  brother  or  sister  be  naked  and  destitute  of 
daily  food,  and  one  of  you  say  unto  them,  be  ye  warmed 
and  filled,  notwithstanding  ye  give  them  not  those  things 
which  are  needful  to  the  body,  what  doth  it  profit  ?  Even 
so  faith,  if  it  hath  not  works,  is  dead,  being  alone.  Y  -a, 
a  man  may  say,  Thou  hast  faith  and  I  have  works. 
Shew  me  thy  faith  without  thy  works,  and  I  will  shew 

Tol.  i.  S  s 


330  NEW-JERSEY  PREACHER. 

tlice  my  faith  by  my  works.  Thou  believest  that  there 
is  one  God.  Thou  doest  well.  The  devils  also  believe 
and  tremble.  But,  wilt  thou  know,  O  man  !  that  faith 
without  works  is  dead  ?" 

The  apostle  then  shews  how  influential  faith  was  on 
the  practice  of  Abraham  and  Rahab,  and  concludes  his 
arguments  on  this  subject,  by  the  following  striking 
similitude.  "  For,  as  the  body  without  the  spirit,  is 
dead ;  so  faith  without  works  is  dead  also,"  James  ii. 
14,  &e. 

But,  unhappily,  this  erroneous  doctrine,  of  salvation 
by  a  fruitless  faith,  did  not  become  extinct  in  the  apos- 
tolic age.  It  hath  existed  in  the  church,  even  to  the 
present  day  ;  and  those  who  now  embrace  the  error,  are 
styled  Antinomians.  This  sect  teach,  that,  in  believers 
God  seeth  no  sin,  however  sinful  may  be  their  conduct. 
That  celebrated  Antinomian,  Dr.  Crisp,  an  English  di- 
vine of  the  last  century,  thus  expresses  himself: — 
"  Though  believers  do  act  rebellion,  yet  the  loathsome- 
ness, and  abominableness,  and  hatefulness  of  their  rebel- 
lion, is  laid  on  Christ :  he  bears  the  sin  as  well  as  the 
blame  and  shame  of  it.  The  only  reason  why  God  can 
dwell  with  those  believers  who  act  thus,  is,  beeause  all 
the  filthiness  of  their  sin  is  transferred  to  Christ/** 
"  The  freeman  of  Christ  hath  this  freedom,  that  Christ 
doth  all  his  work  for  him,  as  well  as  in  him.  Christ 
doth  all  for  him  that  God  requires  to  be  done."!  "  To 
take  delight  in  the  holy  service  of  God,  is  to  go  a  whor- 
ing from  God.  A  man  may  not  be  exhorted  to  any  du- 
ty, because  he  hath  no  power  to  do  it.  If  Christ  will 
let  me  sin,  let  him  look  to  it !     Upon  his  honor  be  it !" : 

*  Dr.  Daniel  Williams's  Discourses,  Vol.  lit.  page  180.  j  lb.  p.  288. 

i  lb.  p.  254 


UZAL  OGDEN,  D.D.  33.1 

So  far,  indeed,  does  the  Dr.  disclaim  all  obedience, 
that  he  will  not  admit  even  faith  to  be  a  condition  of 
salvation,  and  asserts,  that  there  is  not  any  condition  in 
the  gospel  covenant.  "  There  is  not,"  says  he,  "  any 
condition  in  this  covenant.  Observe,  I  pray  you,  and 
you  will  perceive,  that  man  hath  no  tie  upon  him  to  per- 
form any  thing  whatever,  in  the  covenant,  as  a  condition 
that  must  be  observed  on  his  part ;  and  there  is  not  one 
bond  or  obligation  upon  man,  to  the  fulfilling  of  the  cov- 
enant, or  to  the  partaking  of  its  benefits." 

He  then  considers  a  person  stating  to  him  the  follow- 
ing objection  : — "  Though  works  be  not  the  condition  of 
the  covenant,  yet,  we  hope  you  will  allow  that  faith  is 
the  condition  of  it !"  He  replies — «  I  must  needs  tell 
you  directly,  that  faith  is  not  the  condition  of  the  cove- 
nant."* «  Faith,"  he  adds,  "  justifies  the  unbeliever  ; 
that  is,  that  faith  which  is  in  Christ,  justifies  me  who 
have  no  faith  of  my  own."f 

2.  But  while  the  Antinomians,  by  disclaiming  good 
works,  and  even  faith,  as  requisite  to  salvation,  and 
therefore,  are  raising  their  hopes  of  heaven  upon  a  sandy 
foundation ;  are  there  not  some  Avho,  as  fatally  deceive 
themselves,  by  relying  wholly,  or  in  part,  on  their  works 
of  righteousness,  for  eternal  life  ? 

Does  not  the  Socinian,  for  instance,  deny  the  deity  of 
Christ;  his  atonement  for  human  guilt;  a  change  of 
heart,  through  the  energy  of  the  divine  spirit,  and  de- 
pend wholly  upon  morality  for  salvation  ?  Though  it  is 
declared,  that  "  Christ  Jesus  of  God,  is  made  unto  us 
wisdom,  and  righteousness,  and  sanctification,"  if  we 
shall  obtain  "  redemption  ;"  and  that  "  by  the  deeds  of 

*  Dr.  Daniel  Williams's  Discourses,  Vol.  in.  p.  66.  f  lb.  p.  25  i. 


SS2  NEW-JERSEY  PREACHER. 

the  law,  no  flesh  shall  be  justified  in  the  sight  of  God," 
Rom.  iii.  20. 

3.  Are  there  net  tliose,  also,  who  uereive  themselves, 
by  expecting  that  they  can  com*-  en  '  .lemselvesto  God, 
and  enjoy  his  favor,  bj  theii  pilgrimages,  processions, 
penance,  and  sufferings  Which  tl  inflict  on  themselves  ? 
And,  in  the  church  of  Rome,  are  there  not  multitudes 
of  this  character  ? 

4.  The  ordinances  and  devotional  parts  of  religion, 
were  instituted  as  means  of  grace,  and  can,  justly,  be  no 
further  valued,  than  as  they  contribute  to  the  end  pro- 
posed by  them.  But,  through  ignorance,  are  there  not 
some  who  place  religion  in  the  observance  of  these  things, 
and  thus,  fatally  impose  on  themselves  ;  though  it  is  de- 
clared, that  **  the  kingdom  of  God  is  not  (i.  e.  true  reli- 
gion consists  not  in)  meal  and  drink  ;  but  (in)  righteous- 
ness, and  peace,  and  joy  in  the  Holy  Ghost  ?"  Rom. 
xiv.  17. 

5.  The  hypocrite,  by  endeavoring,  through  a  series  of 
years,  to  deceive  others,  may,  at  length,  deceive  himself; 
imagine  that  he  is,  indeed,  what  he  appears  to  be,  and, 
therefore,  indulge  a  hope  of  salvation.  But,  as  the  eye 
of  God  penetrates  the  disguise  of  the  hypocrite,  will  not 
his  false  hope  <•  perish,  be  cut  off,  and  his  trust  be  as  a 
spider's  web  ?"  "  He  shall  lean  upon  his  house,"  says 
Job,  "  but  it  shall  not  stand  ;  he  shall  hold  it  fast,  but  it 
shall  not  endure,"  Job  viii.  li,  &c. 

6.  Through  a  false  zeal,  may  not  men  unjustly  con- 
clude they  are  the  heirs  of  salvation  ?  While  St.  Paul, 
for  example,  was  persecuting  the  church  of  Christ,  he 
verily  thought  he  was  doing  God  service,  and  deemed  his 
conduct  highly  meritorious.  And  will  not  even  the 
Martyr's  hope  of  salvation  be  vain,  if  he  sacriiices  his 


UZAL  OGDEN,  D.  D.  S3S 

life  through  obstinacy,  pride,  false  zeal,  without  neces- 
sity, or  for  the  support  of  error  ? 

7.  A  state  of  lukewarmness  is,  perhaps,  generally  a 
state  of  deception.  Because  men  conclude  they  are  or- 
thodox in  their  profession  of  faith,  and  cannot  be  charg- 
ed with  outward  sins,  though  they  are  devoid  of  active 
goodness,  how  apt  are  they  to  persuade  themselves  they 
are  real  christians  ?  Did  not  the  whole  lukewarm  church 
of  Laodicea  indulge  fallacious  hopes  of  salvation  ?  Did 
they  not  Hatter  themselves  that  ««  they  were  rich,  and  so 
increased  with  goods,  that  they  needed  nothing  ?'?  But, 
in  fact,  were  they  not  «  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked,"  Rev.  iv.  17 — wholly  desti- 
tute of  the  graces  and  virtues  of  the  gospel ;  in  a  state 
of  sin  and  condemnation  ? 

8.  God  is  merciful :  "  he  hath  no  pleasure  in  the 
death  of  the  wicked,  but  rather  he  would  turn  from  his 
way  and  live,"  Ezek.  xxxiii.  11.  And  are  there  not 
those  who  have  no  other  hope  of  salvation  but  the  mer- 
cy of  God  ;  who  expect,  that  though  they  live  and  die  in 
sin,  he  will  not  east  them  elf  forever,  and  sentence  them 
to  eternal  misery ;  though  God  has  explicitly  declared 
that  "  he  will  not  at  all  acquit  the  wicked  ;"  that  "  the 
soul  that  sinneth,  it  shall  die  ?"  Ezek.  xviii.  4.  Though 
God  has  declared  also,  that  he  is  a  God  of  justice,  as 
well  as  mercy  ?  Psal.  lxxxix.  14.  And,  of  God,  did  not 
a  celebrated  poet  justly  say,  that  "  a  God  all  mercy,  is 
a  God  unjust  ?"* 

9.  When  men  are  called  to  preaeh  the  gospel  and  ad- 
minister its  ordinances  ,•  to  minister  in  holy  things,  and, 
of  necessity,  to  live  a  life  of  apparent  holiness,  are  they 
not  inclined,  though  strangers  to  the  power  of  godliness, 

*  Dr.  Young;. 


*54  NEW-JERSEY  PREACHER.   ' 

to  believe,  that  they  arc  entitled  to  salvation  ?  But,  does 
not  our  Lord  warn  men  against  such  self-deception,  in 
the  following  words,  which  also  declare,  that  many  will 
be  thus  deceived  ?  "Many  will  say  to  me  in  that  day, 
Lord,  Lord,  have  we  not  prophesied  (preached)  in  thy 
name,  and  have  east  out  devils  in  thy  name,  and,  in  1hy 
name  have  done  many  wonderful  works  ?  And  then  will 
I  profess  unto  them — I  never  knew  you  !  Depart  from 
me  ye  that  work  iniquity  ?"  Matt.  vii.  22,  23.  But  while 
multitudes,  in  these  several  ways,  deceive  themselves, 
and  raise  the  superstructure  of  their  hopes  of  heaven 
upon  an  unstable  foundation,  arc  there  not  some  who 
live  from  year  to  year  without  any  hope  of  salvation, 
though  they  «  name  the  name  of  Christ,"  and  though 
they  are  not  of  the  number  of  those  who  despair  of  the 
mercy  of  God,  through  the  number  and  magnitude  of 
their  sins  ;  hut  who  bestow  not  a  thought  on  their  salva- 
tion ;  who.  like  Gallio,  "care  not  for  the  things  of  reli- 
gion ;"  and,  who  "  eat,  drink,  and  are  merry,"  without 
reflecting,  that  "  to-morrow  they  may  die,"  and  eter- 
nally perish  ?  But,  are  not  such  persons  a  disgrace  to 
Christianity — a  reproach  to  human  nature?  And,  will 
they  not  fall  the  unpitied  victims  of  the  wrath  of  God  ? 
Would  it  not  have  been  better  for  them,  that  they  had 
never  heard  of  the  name  of  Christ?  But  for  them,  would 
it  not,  indeed,  have  been  much  «  better,  had  they  never 
have  been  born  ?" 

It  remains  for  me, 

IY.  To  shew  the  folly  and  unhappiness  of  si  hearing 
the  sayings  of  Christ,  and  not  doing  them." 

Christ  came  from  heaven  to  earth,  eloihcd  with  di- 
vine authority,  and.  at  his  entrance  on  his  mediatorial 
office,  "  the  heavens  were  opened ;  the  Holy  Ghost  de- 


FZAL  OGDEN,  D.  D.  33* 

scended  in  a  bodily  shape,  like  a  dove  upon  him,  and 
a  voice  came  from  heaven  which  said,  Thou  art  my 
beloved  Son  !  In  thee  I  am  well  pleased  !"  Luke 
iii.  21,  22. 

And  as  Christ  came  with  a  message  of  grace  to  sinful 
men ;  as  he  did  not  come  to  «  condemn  the  world,  but 
that  the  world  through  him  might  be  saved,'*  John  ml. 
17 — one  would  be  tempted  to  imagine,  that  all  men, 
both  Jews  and  Gentiles,  with  open  ears,  would  have 
ii  heard  his  sayings ;"  and,  with  joyful  and  grateful 
hearts,  would  have  embraced  his  salvation ! 

But,  unhappily,  at  tirst,  a  crucified  Saviour  was  "  un- 
to the  Jews  a  stumbling  block,  and  to  the  Greeks  fool- 
ishness," 1  Cor.  i.  23 — and,  therefore,  was  Christ  re- 
jected by  many  of  them.  But,  my  brethren,  we  are 
not  numbered  with  unbelievers  ;  we  are  of  those  who 
*?  say  unto  Christ,  Lord !  Lord  !"  We  "  hear  his  say- 
ings," and  have  laid  ourselves  under  the  most  free  and 
solemn  obligations  to  *f  do  them." 

And  what  can  be  urged  in  our  favor,  if  our  prac- 
tice shall  contradict  these  our  sacred  obligations  ?  For 
such  conduct  shall  we  not  be  justly  chargeable  with 
folly,  and  in  the  extreme  ?  Can  any  possible  good  en- 
sue from  it  1 

But,  for  such  dissimulation,  such  solemn  mockery 
of  God,  shall  we  not  incur  great  guilt ;  suffer  great 
loss,  and  endure  great  misery  ?  For,  will  God  be  mock- 
ed with  impunity  ?  Is  it  not  «  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God?"  Heb.  x.  31. 

Are  not  the  blessings  of  grace  here,  and  the  happi- 
ness of  glory  hereafter,  of  unspeakable  value  ?  and  are 
not  the  miseries  of  wickedness,  in  this  world,  and  the 


W«  NEW-JERSEY  PREACHER. 

everlasting  punishment  of  it  in  the  world  to  come,  most 
justly  to  he  feared  and  dreaded  ? 

The  folly  of  trilling  with  religion,  and  of  bartering 
away  the  soul  for  any  earthly  considerations,  was  put 
in  a  most  striking  point  of  view  by  our  Saviour,  when 
he  said,  "  what  shall  it  profit  a  man,  if  he  shall  gain 
the  whole  world  and  lose  his  own  soul  ?  or  what  shall 
a  man  give  in  exchange  for  his  soul  ?"  Mark  viii.  36,37. 
But,  how  distressing  will  it  be  in  the  hour  of  death, 
to  those  whose  eyes  shall  then  be  opened  to  discern 
the  awful  truth,  that  they  have  been  erecting  the  su- 
perstructure of  their  hopes  of  salvation  upon  an  un- 
scriptural  foundation  ?  And,  may  not  all  their  efforts 
to  retrieve  their  error  be  fruitless  ?  Then  may  not  the 
"  Spirit  of  God  cease  to  strive"  with  them  ?  Then 
may  not  the  gate  of  mercy  be  closed  against  them  ? 
Then  may  not  God  "  swear  in  his  wrath,  that  they  shall 
not  enter  into  his  rest  ?" 

How  awful,  indeed,  is  the  language  of  God  to  such 
sinners,  as  shall  procrastinate  repentance  until  the 
day  of  death  !  "  Because  I  have  called,  and  ye  refused; 
I  have  stretched  out  my  hand,  and  no  man  regarded  ;  but 
ye  have  set  at  nought  all  my  counsel,  and  Avould  none 
of  my  reproof:  I  also  will  laugh  at  your  calamity; 
I  will  mock  when  your  fear  cometh  ;  when  your  fear 
cometh  as  desolation,  and  your  destruction  cometh  as  a 
whirlwind  ;  when  distress  and  anguish  come  upon  you  ! 
Then  shall  they  call  upon  me,  but  I  will  not  answer ! 
they  shall  seek  me  early,  but  they  shall  not  find  me !" 
Prov.  i.  2i,  &c. 

But,  how  great  will  be  the  consternation,  horror,  and 
wretchedness  of  those,  in  t\\&jit0^m  judgment,  who  shall 
have  indulged  false  hopes  of  salvation,  and  have  died  in 


UZAL  OGDEN,  D.D.  337 

their  sins  ?  Beholding  with  heart-felt  anguish  their  Fa- 
tal error,  will  it  not  be  too  late  to  correct  it  ?  Then, 
will  they  not  feel  the  full  force  of  the  declaration  of  our 
Lord  in  the  text  ?  Then,  will  they  not  be  convinced,  that 
the  deceitful  hopes  they  indulged  of  heaven,  will  termi- 
nate in  their  eternal  ruin  ? — that  great,  inconceivably 
great,  will  be  their  destruction  ?— that  they  shall  have 
no  other  opportunity  to  build  for  eternity  ?  "  Great," 
then,  indeed,  will  be  the  fall  of  their  false  hope*  of  sal- 
vation !  Happy  for  them  would  it  be,  could  their  exist- 
ence then  vanish  with  these  hopes  !  But,  no  !  In  vain 
will  they  "  say  to  the  mountains  and  rocks,  fall  on  us, 
and  hide  us  from  the  face  of  him  that  sitteth  on  the 
throne,  and  from  the  Avrath  of  the  Lamb  !"  Rev.  vi.  16. 

Hauled  they  will  be,  before  the  judgment  seat  of  Christ* 
to  "  give  an  account  of  their  deeds  done  in  the  body ;" 
and  as  they  have  dissembled  with  him  ;  rejected  his 
grate ;  "  filled  up  the  measure  of  their  iniquities,"  and 
deceived  their  own  souls,  will  they  not  be  banished  the 
presence  of  Christ,  and  condemned  to  «  everlasting  fire, 
with  the  devil  and  his  angels  ?" 

Such  is  the  folly,  and  such  is  the  unhappiness  of (i  hear- 
ing the  sayings  of  Christ,  and  not  doing  them !"  Such 
are  the  dread  effects  of  vice  and  irreligion — of  living 
*<  without  God  and  Christ  in  the  world  !" — of  having 
the  form  of  godliness,  but  denying  the  power  thereof!" 
2  Tim.  iii.  5. 

I  shall  now  conclude  this  subject,  with  some  reflea- 
tions. 

1.  How  great  is  the  privilege  we  enjoy  of  "  hear- 
ing the  sayings  of  Christ !"  Before  his  incarnation, 
were  there  not  "  many  prophets  and  righteous  men," 
who,  in  vain.    «  desired  to  see  the  thing's  which  we  see^ 

Vol.  i.  T  t 


358  XEW-JERSEY  PREACHER. 

and  to  hear  those  things  which  we  hear  Vf  Matt.  xiii.  17. 
And,  at  present,  are  not  these  things  unseen,  and  un- 
heard, by  much  the  greater  part  of  the  human  race  ?* 

2.  How  grateful  should  we  be  to  Christ,  that,  of  his 
great  goodness,  he  has  become  the  rock  of  our  salvation ; 
indeed,  that  he  "  gave  himself  for  us  f  that  he  died 
himself,  that  we  might  not  perish  forever  ! 

3.  If  salvation  shall  not  be  ours,  shall  not  we  alone  be 
culpable  ?  For,  through  the  grace  of  God,  may  we  not 
all  "  do  the  sayings"  of  Christ  ? — rest  our  hopes  of  sal- 
vation upon  him  ?  "  How  then  shall  we  escape,"  if  we 
shall  dissemble  with  Christ;  deceive  ourselves, and  "neg- 
lect his  great,"  rich  and  free  «  salvation  ?" 

4.  But,  wherefore  should  we  neglect  this  salvation  ? 
or,  wherefore  suffer  ourselves  to  entertain  delusive  hopes 
respecting  it  ?  Who  is  there  of  us,  that  would,  of  choice, 
ereet  a  house  upon  a  sandy  foundation,  and  especially, 
when,  in  consequence  of  such  conduct,  he  might  be  buri- 
ed in  its  ruins  ?  A  house,  however,  thus  destroyed, 
might  be  rebuilt,  and  on  a  permanent  basis.  But,  if  the 
fabric  of  our  hopes  of  heaven  that  we  shall  erect,  shall 
be  demolished,  can  it  be  rebuilt  ?  Must  we  not  inevita- 
bly perish  in  its  ruins  ?  Will  not  "  the  fall  of  it  be  great," 
indeed  ?  How  careful  then,  should  we  be,  that  in  this 
particular  we  do  not  deceive  ourselves  1  Should  not  each 
one  of  us  adopt  the  language  of  David,  and  say  ?  "  Search 
me,  O  God,  and  know  my  heart !  try  me,  and  know  my 
thoughts  !  and  see  if  there  be  any  wicked  way  in  me,  and 
lead  me  in  the  way  everlasting  !"  Psal.  cxxxix.  23.  And 
should  we  not  duly  regard  the  following  admonition  of 

•  It  is  supposed  by  some  there  are  about  400  millions  of  the  human  race 
in  a  state  of  heathemsfli. 


FZAL  OGBEN,  D.  D.  3& 

Si.  Paul  ?  "  Be  not  deceived  !  God  is  not  mocked  !  for 
whatsoever  a  man  soweth,  that  shall  he  also  reap  !  For 
he  that  soweth  to  the  flesh,  shall,  of  the  flesh,  reap  cor- 
ruption !  But  he  that  soweth  to  the  Spirit,  shall,  of  the 
Spirit,  reap  life  everlasting !"  Gal.  vi.  7,  8. 

5.  Will  it  not,  then,  be  wise,  my  brethren,  faithfully, 
and  without  delay,  to  enquire  into  the  state  of  our  souls 
— into  our  conduct,  temper  and  dispositions  ?— .Whether 
"  we  are  bowing  to  the  flesh  or  the  Spirit  ?" — Whether 
we  are  "  doing  the  sayings  of  Christ  ?" — Whether  the 
gospel  has  on  us  its  intended  effects  ? — Wliether,  by  it, 
we  are  reconciled  to  God,  through  faith  in  Christ  ? — 
Whether  we  are  regenerated,  sanctified,  by  the  divine 
spirit  ? — Whether  we  are  obedient  to  the  divine  com- 
mands ? — Whether,  in  all  things,  our  will  is  submissive 
to  the  divine  will  ? — Whether  "  our  affections  are  placed 
on  things  above  ?"■— Whether  i(  our  conversation  is  in 
heaven  ?"— And,  whether  we  are  qualified  for  celestial 
enjoyments  ? 

Happy  are  those  of  us  who  can  answer  these  interro- 
gatories in  the  affirmative  !  Such  will  rejoice  and  «  give 
glory  to  God"  for  their  blessed  state  !  Firmly  they  will 
still  adhere  to,  and  rest  on  Jesus  Christ,  the  Rock  of 
their  salvation  !  No  tempest,  either  of  temptation  or  af- 
fliction, shall  cause  their  feet  to  slide  !  They  will  be 
"  stedfsst,  uu moveable,  and  always  abound  in  the  work 
of  the  Lord,"  and  especially,  as  they  perceive,  that 
«  their  labor  will  not  be  in  vain  in  the  Lord  !"  1  Cor. 
xv.  56.  And,  resting  on  the  Rock,  Christ  Jesus, 
with  what  security,  firmness,  and  even  holy  joy,  will 
they  meet  all  the  storms,  trials  and  tribulations  of 
life  ;  knowing  that  they  will  remain  secure,  and  that 
these    storms,   trials  and  tribulations,  will  redound  t» 


»iO  XEW-JERSEY  PREACHER. 

their  honor  and  benefit. ;  will  unite  them  more  closely 
V>  Christ,  and  shew  them,  more  sensibly,  their  depen- 
dence upon  him  ?  For,  is  it  not  declared,  that  "  bles- 
sed will  be  the  man  who  shall  endure  temptations,  and 
that  when  he  shall  be  tried,  he  shall  receive  the  crown 
©f  life,  which  the  Lord  hath  promised  to  them  that 
love  him!" 

But,  are  there  any  present  of  a  different  character  ; 
who  are  building  not  on  ««  the  only  sure  foundation, 
Jesus  Christ;"  but  "  on  wood,  hay  and  stubble,'*  which 
shall  not  endure,  but  "  shall  be  burned  ?"  Let  such  re- 
joice, that  yet  they  may  be  wise  builders  !— -that  the 
superstructure  of  folly  and  delusion  which  they  have 
erected  hath  not  been  demolished,  and  to  their  utter 
destruction  !  But  let  such  no  longer  be  thus  exposed 
to  ruin !  "Without  delay,  let  them  begin  to  build  for 
eternity  !  Let  them  remember,  that  "  other  foundation 
can  no  man  lay,  than  that  which  is  lain,  which  is  Je- 
sus Christ !"  1  Cor.  iii.  11.  Let  them  remember,  that 
when  overtaken  by  death,  they  may  not  have  time  nor 
ability  to  build  on  this  sure  foundation  !  And  let  them 
remember,  also,  that,  in  time  only,  can  they  raise  this 
spiritual  edifice ; — as  it  is  declared,  "  that  the  night 
cometh,  wherein  no  man  can  work  !*'  and  that  "  now 
is  the  accepted  time  !  that  now,  only,  is  the  day  of 
salvation !" 

May  God  bless  what  hath  been  said,  agreeably  to  his 
word,  for  Christ's  sake  !— AMEN  ! 


SEHMOK  XIX. 

ON  THE  DISSOLUTION  OF  THE  WORLD. 

2  Pet.  iii.  11. 

Seeing  then  that  all  these  things  shall  be  dissolved,  what  manner  of  persons 
ought  ye  to  be  in  all  holy  conversation  and  godliness  !" 

BY  THE  REV.  THOMAS  PICTON,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  Westfield. 


tfEW-JERSEY  PREACHER. 


SERMON  XIX. 

2  Pet.  iii.  11. — "  Seeing  then  that  all  these  things  shall  be  dissolved,  what  man- 
ner of  persons  ought  ye  to  be  in  all  holy  conversation  and  godliness  !" 

f  f  HAT  a  sublime  and  grand  spectacle  was  presented 
to  all  intelligent  witnesses,  when  the  Almighty  laid  the 
foundations  of  the  earth !  By  the  word  of  his  power, 
this  fair  and  vast  fabric  was  reared  : — at  first,  indeed, 
"  without  form,  and  void  ;  and  darkness  covered  the 
face  of  the  deep.'*  At  the  divine  command,  it  began, 
however,  to  assume,  by  degrees,  a  more  pleasing  aspect, 
and  a  more  definite  form.  The  land  was  separated  from 
the  waters,  and  each  stocked  with  innumerable  tribes  of 
animals.  A  mighty  sun,  was  kindled  in  the  firmament,  to 
govern  the  day ;  and  the  moon  and  stars  to  rule  the  night. 
So  grand  and  illustrious  was  the  scene,  when,  from  cha- 
os, a  new  world  emerged,— arranged,  adorned  and  beauti- 
fied in  all  its  parts—"  that  the  morning  stars  sang  to- 
gether, and  all  the  sons  of  God  shouted  for  joy  !"  r- 
Equally  grand  and  sublime,  but  infinitely  more  awful, 
will  be  the  dissolution  of  the  world  ;  when  "  the  heav- 
ens shall  pass  away  with  a  great  noise,  and  the  elements 
shall  melt  with  fervent  heat ;"  when  "  the  earth  also, 
and  the  works  that  are  therein,  shall  be  burnt  up."  Of 
that  great  event,  which  will  afford  an  illustrious  display 
of  the  divine  power,  the  apostle  is  expressly  treating, 
in  the  paragraph,  from  which  the  text  is  taken  :  and  on 
this  solemn  and  awful  subject,  I  propose  to  address,  to 


34i  NEW-JERSEY  PREACHER. 

you,   a  few   considerations,   in  the   present  discourse. 
With  this  view,  let  us  proceed  to  consider, 

I.  The  proofs  which  we  have  of  the  final  dissolution 
of  the  world  ; 

II.  The  immediate  cause,  which  will  produce  this 
mighty  effect  ; 

III.  The  order  of  this  event,  in  the  general  course  of 
things,  which  will,  then,  take  place :  and, 

IV.  The  practical  effects,  Avhich  the  contemplation  of 
this  subject  ought  to  produce  on  our  present  views  and 
conduct. — "  Seeing  that  all  these  things  shall  be  dissolv- 
ed, what  manner  of  persons  ought  ye  to  he  in  all  holy 
conversatk-n  and  godliness  /" 

We  proceed  to  collect, 

1.  The  proofs  and  evidences  of  the  final  dissolution  of 
this  world. 

And,  here,  it  may  be  proper  to  remark,  in  entering  on 
this  subject,  that  the  light  of  nature  can  afford  us  but 
little  aid,  in  our  enquiries  on  this  point.  Our  natural 
reason  is,  however,  sufficient  to  satisfy  us,  that  such  an 
event,  as  we  here  contemplate  is  not  impossible:  for, 
surely,  the  power  of  an  infinite  and  almighty  Being,  who 
formed  the  universe  and  still  supports  the  frame  of  na- 
ture, is  fully  equal  to  the  accomplishment  of  this  work. 
If  He  Mas  able  to  create  the  world,  there  can  be  no 
doubt  but  that  He  is  also  able  to  destroy  it.  Nay,  with- 
out having  recourse  to  miraculous  power,  reason  must 
allow  the  possibility  of  such  an  event  on  natural  princi- 
ples, and  from  natural  causes,  as  we  shall  presently 
see. 

Perhaps  we  may  advance  a  step  further,  and  say,  that 
the  light  of  nature  renders  the  dissolution  of  the  world 
a  probable  event.     Whithersoever  we  turn  our  eyes,  we 


THOMAS  PICTON,  A.M.  $43 

see  that  all  things  are  subject  to  decay.  The  verdure, 
which,  in  the  summer-months,  clothes  the  fields,  fades, 
from  year  to  year,  at  the  approach  of  winter.  The  foli- 
age on  the  trees,  in  like  manner,  withers  and  decays. 
Plants  and  animals,  of  all  kinds,  are  subject  to  death. 
Even  the  sun  itself,  according  to  the  opinion  of  some 
philosophers,  is  continually  exhausted,  and  requires  a 
constant  supply  of  fuel  to  repair  its  waste. — And  can  it 
be  thought  probable,  amidst  this  general  change  and  de- 
cay throughout  nature,  that  the  world,  in  its  present 
form,  will  be  eternal?  Do  not  the  death  of  all  living 
creatures,  and  the  decomposition  of  vegetable  substan- 
ces ,•  strongly  intimate,  on  the  contrary,  that  the  period 
is  certainly  advancing,  when  "  the  great  globe  itself 
shall  dissolve ;  and  like  the  baseless  fabrick  of  a  vision, 
leave  not  a  wreck  behind  V9 

Whether  it  was  from  some  obscure  hints  of  this  kind, 
drawn  from  natural  reason,  or,  as  is  more  probable,  from 
tradition  originally  derived  from  the  sacred  books,  cer- 
tain it  is,  however,  that  many  of  the  ancient  Heathens 
entertained  an  expectation  of  the  dissolution  of  the 
world  ;  and  that  this  great  catastrophe  would  be  produc- 
ed by  a  general  conflagration.  The  doctrine  of  the 
Stoicks  naturally  led  to  this  belief.  Plimj  thought  there 
was  a  tendency  in  nature  to  such  an  event,  and  wonder-,, 
ed  that  it  had  not,  long  ago,  happened.  The  words  of 
Seneca,  on  this  subject,  are  very  remarkable,  and  not 
unworthy  of  being  here  repeated.  "  The  time  will  come," 
says  he,  «*  when  the  world  will  be  consumed ;  when  the 
powers  of  nature  will  be  turned  against  herself ;  when 
stars  will  rush  on  stars,  and  the  whole  material  world, 
which  now  appears  resplendent  with  beauty  and  harmo- 
ny, will  be  destroyed  in  one  general  conflagration,    In 

Vol.  i.  U  u 


5\(s  NEW-JERSEY  PREACHER. 

ibis  grand  catastrophe  of  nature,  all  animated  beings 
shall  perish  together." 

The  light,  which  natural  reason  throws  on  this  sub- 
ject, is,  indeed,  but  faint  and  feehle.  We  cannot,  there- 
fore, be  surprized,  that  the  Heathens  should  be  perpetu- 
ally led  into  the  grossest  absurdities,  which  need  not  be 
now  mentioned. 

There  is,  however,  another,  and  a  far  better,  source  of 
evidence  from  which  we  draw  the  proofs  of  the  final  dis- 
solution of  the  world,  even  the  testimony  of  the  sacred 
scriptures.  Let  us,  then,  in  further  prosecuting  this  in- 
quiry, attend  « to  the  law  and  to  the  testimony."  And 
*  what  saith  the  scripture,'*  on  this  awful  subject  ?  It 
assures  us  in  many  places  and  in  direct  terms,  that  the 
earth,  in  its  present  form,  will  not  be  perpetual,  but 
shall  be  dissolved.  "  Of  old,"  says  the  Psalmist,  "  hast 
thou  laid  the  foundation  of  the  earth  ;  and  the  heavens 
are  the  work  of  thy  hands.  They  shall  perish,  but  thou 
shalt  endure  ;  yea,  all  of  them  shall  wax  old  like  a  gar- 
ment ;  as  a  vesture  shalt  thou  change  them,  and  they  shall 
he  changed.  To  the  same  purport  are  the  following 
words  of  Isaiah  :  "  Lift  up  your  eyes  to  the  heavens,  and 
look  upon  the  earth  beneath ;  for  the  heavens  shall  van- 
ish away  like  smoke,  and  the  earth  shall  xvax  old  like  a 
garment,  and  they  that  dwell  therein  shall  die  in  like 
manner."  "  Till  heaven  and  earth  pass,"  says  our  Sav- 
iour, "  one  jot  or  one  tittle  shall  in  no  wise  pass  from 
the  law  till  all  be  fulfilled." 

The  holy  scriptures  not  only  inform  us,  in  general 
terms,  that  the  heavens  and  the  earth  w  ill  pass  away, 
but  also  that  this  awful  event  will  be  produced  by 
means  of  a  general  conflagration.  This  is,  perhaps,  no 
where  more  clearly  and  distinctly  stated,   than  in  the 


THOMAS  PICTON,  A.M.  3i7 

paragraph*  from  which  the  text  is  taken.  "  But  the 
heavens  and  the  earth  which  are,"  now,  saith  the 
apostle,  "  are  kept  in  store,  being  reserved  unto  fire 
against  the  day  of  judgment,  and  perdition  of  ungodly 
men.  The  day  of  the  Lord  will  come  as  a  thief  in  the 
night ;  in  which  the  heavens  shall  pass  away  with  a 
great  noise,  and  the  elements  shall  melt  with  fervent  heat; 
the  earth  also,  and  the  works  which  are  therein,  shall 
he  burnt  up.  Seeing  then  that  all  these  things  shall 
be  dissolved,  what  manner  of  persons  ought  ye  to  be  in 
all  holy  conversation  and  godliness ;  looking  for,  and 
hasting  unto,  the  coming  of  the  day  of  God,  wherein, 
the  heavens  being on  fire,  shall  be  dissolved,  and  the  ele- 
ments shall  melt  with  fervent  heat!"  This  paragraph  is 
introduced,  by  the  apostle,  for  the  purpose  of  fortifying 
christian  converts  against  the  attacks  of  those  who  scoff- 
ed at  religion.  With  this  view,  he  represents  to  them 
the  absolute  certainty,  and  the  awful  manner,  of  the 
dissolution  of  the  world.  No  shadow  of  doubt  can  re- 
main, that  this  was  the  real  design  of  the  apostle,  when 
we  attend  to  the  connection  of  these  words— -to  the  oppo- 
sition which  is  kept  up  in  the  beginning  of  the  passage, 
between  the  first  destruction  of  the  world,  by  the  deluge, 
and  the  second  by  a  conflagration,  and,  especially,  when 
we  attend  to  the  plain  import  of  the  expressions  used. 
**  The  day  of  the  Lord,"  and  "the  day  of  judgment  of 
ungodly  men,"  are  phrases  of  such  precise  and  determu 
nate  meaning,  that  they  cannot  fail  to  mark  the  great 
and  tremendous  event,  to  which  the  apostle  plainly  re- 
fers. Here  is,  then,  one  direct,  positive  and  unequivocal 
proof,  that  all  these  things,  which  we  now  behold  in 
this  world,  shall  he  dissolved  ;  that  "  the  earth,  and 
the  works  which  are  therein,  shall  foe  burnt  up," 


34S  NEW-JERSEY  PREACHER. 

There  are  many  other  passages,  both  in  the  Old  Tes- 
tament and  in  the  New,  which,  either  immediately  relate 
to  the  time  of  this  event,  or,  at  least,  plainly  allude  to  it. 
I  shall  select  only  a  few  of  them.  Speaking  of  the  final 
judgment,  the  Psalmist  says,  »  Our  God  shall  come,  and 
shall  not  keep  silence  ;  a  fire  shall  devour  before  him, 
and  it  shall  be  very  tempestuous  round  about  him."  «  Be- 
hold," says  the  prophet  Malachi,  «  the  day  cometh  that 
shall  burn  as  an  oven  ;  and  all  the  proud,  yea,  and  all 
that  do  wickedly,  shall  be  stubble  :  and  the  day  that 
cometh  shall  burn  them  up,  saith  the  Lord  of  hosts,  that 
it  shall  leave  them  neither  root  nor  branch."  To  the 
same  purport  is  the  language  of  St.  Paul,  who  observes, 
that "  the  Lord  Jesus  shall,  then,  be  revealed  from  heav- 
en, with  his  mighty  angels,  in  Jlaming  fire,  taking  ven- 
geance on  them  that  know  not  God,  and  that  obey  not 
the  gospel  of  our  Lord  Jesus  Christ." 

On  these  proofs,  which  have  been  adduced,  I  now  rest 
the  matter ;  being  fully  satisfied,  whatever  weight  should 
be  allowed  to  the  evidence  arising  from  natural  reason, 
and  the  consent  of  the  heathen,  that  the  word  of  God,  at 
least  bears  plain  and  explicit  testimony  of  that  great  day, 
in  which  this  world  shall  be  burnt  up,  and  exhibit  a 
huge  heap  of  smoking  desolation. 

The  holy  scriptures  do  not,  indeed,  expressly  declare 
in  what  manner  this  mighty  conflagration  shall  be  kind- 
led. We  may,  therefore,  Test  assured,  that  the  know- 
ledge of  the^flct  is,  infinitely,  more  important  to  us, 
than  of  the  manner,  in  which  it  shall  be  accomplished. 
Inasmuch,  however,  as  several  conjectures  have  been 
formed  on  this  point,  I  shall, 

I.  Inquire,  \ery  briefly,  into  the  immediate  cause, 
which  will,  probably,   produce  the  final  conflagration, 


THOMAS  PICTON,  A.  If.  349 

Various  have  been  the  sentiments  of  learned,  specu- 
lative and  pious  men,  on  this  subject.  Many  have 
supposed  that  this  grand  catastrophe  of  our  world  will 
be  produced  by  natural  causes  ;  and,  with  regard  to 
these  again,  there  has  been  a  diversity  of  opinion.  Some 
have  imagined,  that  the  cause  of  the  final  dissolution  of 
our  world  is  laid  deep  in  the  bowels  of  the  earth  ;  that 
the  central  jive,  which  they  suppose  lodged  therein,  will 
burst  forth,  with  a  tremendous  explosion,  and  lay  the 
globe  in  flames  and  ruin.  Others  have  imagined,  that 
the  executioner  of  the  divine  wrath  on  our  world  will 
be  some  one  of  the  comets  ;  which,  in  its  descent,  may 
draw  the  earth  into  the  sun,  or  in  its  ascent  from  the 
sun,  being  intensely  heated,  may  pass  so  near  the  earth 
as  to  exhale  the  vapors,  inflame  the  air,  dry  the  seas, 
and  consume  this  terraqueous  ball.  Without  having  re- 
course, however,  to  these,  or  any  other  natural  causes, 
which  have  been  assigned,  we  may  find,  in  the  mighty 
power  of  God,  with  whom  all  things  are  possible,  a  suf- 
ficient cause  for  the  production  of  this  effect.  And  up- 
on the  whole,  seeing  the  scriptures  are  entirely  silent, 
on  this  point,  it  becomes  us  not  to  indulge  a  licentious 
imagination,  and  unbecoming  curiosity  ;  but  humbly  re- 
fer the  whole  matter  to  God,  to  be  accomplished,  in  the 
manner  and  by  the  means,  which  infinite  wisdom,  and  al- 
mighty power,  may  see  fit  to  adopt. 

Let  us,  now,  endeavor, 

III.  To  determine  the  order  of  this  event,  in  the 
general  course  of  things,  which  will,  then,  take  place. 

It  is  evident,  that  our  knoAvledge,  on  this  point  also, 
must  be  very  imperfect,  since  the  order  assigned  for  the 
conflagration,  by  which  the  world  shall  be  dissolved,  is, 
perhaps,  not  clearly  and  absolutely  determined  in  scrip- 


m  NJEfVVrJERSEY  PIIEAjCUEK. 

f .urc — We  know,  in  general,  (hat  it  will  be  closely  con- 
nected with  the  appearance  of  the  Great  Judge,  the  re- 
surreclion  of  the  dead,  and  the  final  judgment ;  although 
it  may  be  difficult  to  ascertain  the  precise  order,  in 
which  these  momentous  events  shall  succeed  one  anoth- 
er. It  appears  probable,  however,  that  the  general  con- 
flagration will  not  take  place,  until  Christ  shall  have 
made  his  appearance  in  the  clouds  of  heaven,  and  the 
dead  shall  have  been  raised  incorruptible.  "We  are  ex- 
pressly told,  by  the  apostle  Paul,  that  some  believers 
will  be  found  alive  on  the  earth,  at  the  coming  of  our 
Lord;  whicli  plainly  intimates,  that  the  dissolution  of 
the  world  will  not  then  have  taken  place.  "  For  this 
we  s*ay  unto  you  by  the  word  of  the  Lord,  that  we  who 
are  alive  and  remain  unto  the  coming  of  the  Lord,  shall 
not  jrrcvent  them  who  are  asleep,"  that  is,  shall  not  be 
glorified  before  them.  "  For  the  Lord  himself  shall  de- 
scend from  heaven  with  a  shout,  with  the  voice  of  the 
archangel,  and  with  the  trump  of  God  ;  and  the  dead  in 
Christ  shall  rise  first :  then  we  who  are  alive  and  remain, 
shall  be  caught  up,  together  with  them,  in  the  clouds,  to 
meet  the  Lord  in  the  air."  Elsewhere,  he  observes, 
"Behold,  I  shew  you  a  mystery:  we  shall  not  all  sleep, 
but  we  shall  all  be  changed,  in  a  moment,  in  the  twink- 
ling of  an  eye,  at  the  last  trump;  (for  the  trumpet 
shall  sound.)  and  the  dead  shall  be  raised  incorruptible, 
and  we  shall  be  changed."  From  an  attentive  perusal 
of  these  passages,  compared  with  some  others,  it  ap- 
pears, that  the  coming  of  Christ, — the  shout  of  the 
archangel, — the  resurrection  of  the  dead,  at  least,  of  dead 
saints, — the  glorious  and  happy  change  of  living  saints 
into  the  image  of  their  Lord,  and,  probably  their  meeting 
tcilh  him  in  the  regions  of  the  air,  will  precede  the  gen- 


THOMAS  PICTON,  A.  M.  551 

eral  conflagration.  Whether  the  grand  scene  of  the 
final  Judgment  will  be  opened  before  the  dissolution  of 
the  world,  or  aftenvards,  is  not  expressly  stated.  In  the 
paragraph,  from  which  the  text  is  taken,  the  apostle  re- 
presents these  two  great  events  as  very  nearly  connected; 
for  he  observes,  that  "  the  earth  is  reserved  unto  fire, 
against  the  day  of  judgment."  From  the  apostle's  add- 
ing, that  this  fire  is  also  for  "  the  perdition  of  ungodly 
men"  as  well  as  from  Paul's  representation  of  it  as  "a 
fiery  indignation  which  shall  devour  the  adversaries"  it 
is  highly  probable,  that  the  wicked,  who  shall  be  found 
alive,  on  the  earth,  at  that  awful  period,  shall,  by  the 
righteous  judgment  of  God,  perish  in  the  flames,  and, 
thereby,  receive  some  foretaste  of  «« the  vengeance  of 
eternal  tire." 

Let  us  now  hasten  to  consider, 

IV.  The  practical  effects,  which  the  contemplation  of 
this  subject  ought  to  produce  on  our  present  views  and 
conduct.  s 

1.  «  Seeing  that  all  these  things  shall  be  dissolved," 
how  ridiculous  is  it,  that  we  should  set  our  hearts  on 
earthly  vanities  !  What  are  all  our  present  possessions  I 
They  even  "  perish  with  the  using."  At  best,  they  are 
but  "  uncertain  riches."  In  a  thousand  different  ways, 
they  may  "  make  themselves  wings,  and  fly  away,  as  an 
eagle,  towards  heaven."  Soon,  at  the  furthest,  we  must 
bid  a  final  adieu  to  all  that  we  now  call  our  own  :  "  for 
as  we  brought  nothing  into  this  world,  so  it  is  certain 
that  we  can  carry  nothing  out  of  it." 

But,  brethren,  extend  your  views  a  little  further.  Let 
the  awful  scene  of  the  last  day  pass  before  your  eyes. 
See  the  earth  in  flames,  and  all  Ike  works  which  are 
therein  burnt  up.    Ah  !  where  are  now  your  possessions* 


35i:  NEW-JERSEY  PREACHER 

They  are  lost,  in  an  undistinguished  mass,  enveloped 
with  smoke  and  darkness.  Your  houses  and  lands  are 
fuel  for  the  devouring  element ;  and  your  silver  and 
gold  "  melt  with  fervent  heat."  Let  the  prospect  and 
frequent  contemplation  of  this  scene  moderate  your  at 
tachment  to  earthly  vanities. 

2.  This  subject  inspires  us  with  exalted  ideas  of  the 
mighty  power  of  God.  If,  at  the  creation  of  the  world, 
when  the  Almighty  said,  "  let  there  be  light,"  his  infi- 
nite power  was  manifested,  no  less  illustrious  will  be  the 
display  of  it,  in  the  dissolution  of  the  world.  Whether 
this  great  event  shall  be  accomplished  by  means  of  natu- 
ral causes,  or  by  an  immediate  and  miraculous  act  of 
God,  the  evidence  of  his  mighty  power  will  be  the  same. 
Who  would  not  fear ;  who  does  not  tremble  before  a  Be- 
ing, "  at  whose  presence  the  hills  shall  melt  like  wax," 
and  who  will  "  set  on  fire  the  course  of  nature  ?"  «  Who 
can  stand  before  his  indignation  ?  and  who  can  abide  in 
the  fierceness  of  his  anger ;"  when  "  his  fury  is  poured 
out  like  fire,  and  the  rocks  are  thrown  down  by  him  ?" 

3.  This  subject  leads  us  to  adore  the  patience  of  God, 
Has  he  the  power,  in  his  hand,  not  only  to  take  away 
the  breath,  that  is  in  our  nostrils,  but  to  crush  the  world, 
and  to  demolish  the  whole  fabric  of  nature  ?  and  does 
he  still  bear  with  a  rebellious  race,  one  generation  after 
another  :  and  not  only  bear  with  them,  but  continually 
do  them  good  ;  causing  his  sun  to  rise,  from  day  to  day, 
and  nature  to  carry  on  her  various  operations  for  their 
benefit  ?  Surely,  his  thoughts  are  not  as  our  thoughts, 
nor  his  ways  as  our  ways.  From  this  amazing  patience 
of  God,  perhaps,  indeed,  there  are,  in  our  days,  as  well 
as  in  the  days  of  St.  Peter,  some  scoffers,  who  take  occa- 
sion, when  we  speak  of  the  second  advent  of  Christ,  to 


THOMAS  PICTON,  A.  M.  3?$ 

say,  where  is  the  promise  of  his  coming  ?  For  since  the 
fathers  fell  asleep,  all  things  continue  as  they  were  from 
the  beginning  of  the  creation."  But,  beloved,  let  them 
scoff,  and  deride  ,•  we  know,  that  "  he,  who  cometh,  will 
come,  and  will  not  tarry."  The  Lord  is  not  slack  con- 
cerning his  promise,  as  some  men  count  slackness;  but 
is  long-suffering  to  us  ward,  not  willing  that  any  should 
perish,  but  that  all  should  come  to  repentance."  Where- 
fore, "  account  that  the  long-suffering  of  our  Lord  is  sal- 
vation :"  it  does  not  proceed  from  the  want  of  power,  or 
forgetfulness  of  his  promise ;  but  from  a  desire  to  pro- 
mote the  salvation  of  his  people,  and  to  afford  unto  all 
an  opportunity  of  securing  their  final  deliverance. 

4.  The  subject  on  which  we  have  been  meditating, 
leads  us  to  reflect  on  the  exceeding  sinfulness  of  sin. 
This  is  the  cause  of  all  the  evils,  which  we  feel,  and 
fear.  And,  because  this  earth  has  been  the  scene  of 
great  iniquity,  the  Almighty  and  holy  God  has  deter- 
mined to  purify  it  by  fire.  In  order  to  vindicate  the  pu- 
rity and  equity  of  his  own  character,  and  to  exhibit  his 
displeasure  against  sin,  as  well  as  to  accomplish,  per- 
haps, some  other  great  purposes,  he  will,  finally,  over- 
throw this  world,  and  the  wicked,  who  shall  be  found 
alive  in  it,  with  a  sudden  and  awful  calamity.  How 
heinous  must  be  the  guilt  of  sin,  that  shall  lead  the  Al- 
mighty to  blot  out  such  a  fair  portion  of  his  work  !  Let 
us,  then,  my  brethren,  be  truly  and  deeply  humbled,  for 
the  iniquity  that  is  past,  and  dread  to  indulge  ourselves^ 
for  the  future,  in  the  habitual  commission  of  any  evil. 

5.  This  subject  teaches  us  the  importance,  and  neces- 
sity, of  preparing  for  the  great  events,  which  will  then 
take  place.  Let  us  ever  remember,  that  the  dissolution  of 
theworld  will  be  attended,  and  very  nearly  connected,  with 

Vol.  i,  W  w 


554  NEWJERSEY  PuEACHEK. 

the  resurrection  of  the  dead,  and  the  final  judgment. 
The  hour  is  coming,  in  which  all  that  are  in  their 
graves  shall  hear  the  voiee  of  the  Son  of  man,  and  shall 
come  forth  ;  they  that  have  done  good  unto  the  resur- 
rection of  life  ;  and  they  that  have  done  evil  unto  the 
resurrection  of  damnation."  *'  For*  we  must  all  appear 
before  the  judgment  seat  of  Christ ;  that  every  one  may 
receive  the  things  done  in  his  body,  according  to  that  he 
hath  done,  whether  it  he  good  or  had,"  "  What  manner 
of  persons  ought  ye,  therefore,  to  he,  in  all  holy  con- 
versation and  godliness  !"  «*  Seeing  that  ye  look  for 
such  things,  he  diligent  that  ye  may  he  found  of  him  in 
peace,  without  spot  and  blameless." 

How  inexpressibly  terrible  will  that  great  day  of  the 
Lord  be  to  the  wicked!  In  vain  will  they  eall  on  the 
rocks  and  mountains  to  fall  on  them,  and  hide  them 
front  the  face  of  Him  that  sitteth  on  the  throne,  and 
from  the  wrath  of  the  Lamb  ;  for  "  there  is  no  darkness, 
nor  shadow  of  death,  where  the  workers  of  iniquity  mav 
hide  themselves."  Oh!  be  persuaded,  then,  my  fellow- 
sinners,  in  this  ijaur  day,  to  lice  from  the  wrath  to  come, 
and  to  lay  hold  on  the  hope,  that  is  set  before  you,  in  the 
gospel. 

And  let  professing  christians,  in  the  view  of  this 
great  day,  frequently  examine,  whether  their  hopes  be 
built  on  a  sure  foundation  :  even  on  Christ,  the  rock 
of  ages,  and  the  only  foundation,  which  God  hath  laid  in 
Zion.  Let  us,  always,  remember,  dear  brethren,  that 
<*  every  man's  work  shall  be  made  manifest,  and  tried 
by  lire."  Let  the  contemplation  of  the  great  events, 
which  will  then  take  place,  dwell  in  our  thoughts,  and 
influence  our  daily  conduct.  And  when  the  solemn 
period  shall  arrive,  in  which  the  world  shall  he  dissolv- 


THOMAS  PICTON,  A.  M.  555 

ed,  and  nature  herself  be  convulsed  and  expire,  may 
we,  then,  iind  our  safety,  and  our  happiness  in  God  ! 
Preserved  by  his  power,  and  infolded  whhin  the  arms 
of  his  love,  may  we  asceud  to  the  heavenly  Paradise, 
<*  unhurt  amidst  the  war  of  elements,  the  wrecks  of 
matter,  and  the  crush  of  worlds  !" — AMEN  ! 


SERMON  XX. 

THE  EXCELLENCE  OF  THE  KNOWLEDGE 
OF  CHRIST. 

Phil.  hi.  8. 

Yea  doubtless,  and  I  count  all  things  but  loss  for  the  excellency  of  the  knoll- 
ledge  of  Christ  Jesus  my  Lord. 

BY  THE  REV.  ENOCH  BURT,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  Lamingtou. 


NEW- JERSEY  TREACHER. 


SERMON  XX. 

Phil.  iii.  8. — Yea  doubtless,  and  I  count  all  things  but  loss  for  the  excellency  of 
the  knowledge  of  Christ  Jesus  my  Lovd. 

"F  all  the  earl  ministers  of  the  gospel,  none  appear 
to  denounce  in  such  bold  and  eloquent  strains,  all  person- 
al merit  in  the  sight  of  God,  and  to  exalt  on  the  throne 
sovereign  grace,  as  the  great  apostle  of  the  Gentiles. 

For  the  honor  of  a  crucified  Saviour  he  was  a  power- 
ful champion.  He  seems  to  have  delighted  in  losing 
sight  of  himself,  that  Christ  might  appear  to  be  all  and 
in  all. 

And  from  no  other  could  this  sentiment  have  come  with 
more  fitness,  and  by  no  other,  could  it  have  been  delivered 
with  a  more  convincing  and  persuasive  eloquence.  The 
words  of  our  text  carry  with  them  irresistible  conviction, 
that  his  whole  soul  was  absorbed  in  the  divine  myste- 
ries of  the  cross,  and  in  the  most  forcible  manner  recom- 
mend to  all,  the  precious  knowledge  of  Christ  Jesus 
our  Tiord. 

This  sentiment  advanced  by  any  one,  who  was  inspired 
by  the  Holy  Ghost,  would  have  been  equally  the  truth  of 
God,  and  as  such,  infinitely  worthy  of  our  attention  ;  but, 
flowing  from  the  lips  of  this  great  apostle,  it  strikes  the 
mind  with  peculiar  force. 

For  Peter,  and  Andrew,  for  James,  and  John,  poor, 
and  illiterate  fisherman,  arid  despised  Gallileans, — for 
Matthew  the  Publican,  whose  very  office  was  esteemed 


360  NEW-JERSEY  PKEACItER. 

disreputable,  for  Simeon  the  Canaanite — for  these,  I  say, 
to  have  declared  that  they  counted  all  things  but  loss, 
for  the  knowledge  of  Christ,  would,  at  that  age  particu- 
larly, have  been  saying  comparatively  little — for  in  the 
eyes  of  the  world,  what  had  they  to  boast  of  ? 

But  for  a  Paul,  whose  natural  parts  were  superemi- 
ncnt,  and  whose  acquired  knowledge  equaled  any  of  his 
day.    For  a  Paul,  who  was  brought  up  at  the  feet  of  Ga- 
maliel, a  celebrated  doctor  in   Israel,  and  thoroughly 
versed  in  the  Jewish  religion.  For,  a  Paul  who  could  say 
of  himself,  "If  any  one  hath  whereof  to  boast,  I  more; 
circumcised   the  eighth   day,   of  the  stock  of  Israel,  of 
the  tribe  of  Benjamin,  an  Hebrew  of  the  Hebrews,  as 
touching  the  law  a  Pharisee,  concerning  zeal,  persecut- 
ing the  church — touching  the  righteousness  which  is  in 
the  law,  blameless."     For  such  an  one,  uniting  in  him- 
self the  gifts  of  nature  lavishly  bestowed,  with  the  most 
profound  erudition  of  his  times — in  a  word,  every  thing 
that  could  secure  the  respect  and  admiration  of  his  co- 
temporaries,  in  the  literary  world,  and  raise  him  to  emi- 
nence.— For  such  an  one  to  exclaim — "  What  things  were 
gain  to  me,  those  I  counted  loss  for  Christ,  yea  doubtless 
and  I  count  all  things  but  loss,  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  my  Lord" — must  have  carried 
with  it,  to  those  who  knew  his  character,  an  irresisti- 
ble force,  and  may  well  claim  from  us  a  fixed  attention. 
What  is  this  knowledge  of  Christ,  then,  which  the  holy 
apostle  thus  exalts  above  every  thing  else  ? 
And  wherein  consists  its  distinguished  excellency  ? 
These  two  considerations,  will  compose  the  substance 
of  the  ensuing  discourse. 

And  whilst  we  are  thus  engaged,  O  thou  divine  Spirit  ! 
who  inspiredst  this  holy  apostle  with  an  unconquerable 


ENOCH  BURT,  A.  M.  £61 

love  to  Jesus,  and  his  cross — condescend  to  warm  our 
souls  with  the  same  heavenly  fire  ;  that  we  like  him 
may  count  every  thing  but  loss,  for  the  knowledge  of 
his  name. 

I.  I  shall  endeavour  to  show,  in  what  this  knowledge 
consists,  of  which  the  apostle  speaks. — And  it  all  may  be 
expressed  in  these  few  words — an  understanding,  and 
reception  of  the  whole  scheme,  and  science  of  salvation. 

But  to  be  a  little  more  particular.  It  embraces,  in  the 
first  place,  an  acquaintance  with  the  character,  and  offi- 
ces of  Christ.  A  knowledge  of  the  character  of  Christ  lies 
at  the  very  foundation  of  true  religion,  which  is  all  ex- 
pressed by  believing  in  him,  and  obeying  his  precepts. 

But  in  order  to  faith,  some  knowledge  of  the  object  of 
faith  is  absolutely  necessary — For,  Rom.  x.  14,  *'  how 
shall  they  believe  on  him  of  whom  they  have  not  heard.'* 
Without  this  knowledge,  faith  would  be  nothing  more 
than  a  blind,  and  irrational  act.  The  knowledge  of 
which  the  apostle  is  speaking  in  the  text,  contemplates 
the  Lord  Jesus  Christ,  in  the  first  place,  in  the  character 
of  a  divine  person,  joined  in  the  most  strict  and  indisso- 
luble  union  with  the  nature  of  man.  This  the  apostle 
exhibits,  as  you  will  see  in  his  epistle  to  Timothy,  as  the 
first  part  of  the  august  mystery  of  salvation,  1  Tim. 
iii.  16,  «  without  controversy,  great  is  the  mystery  of 
godliness — God  was  manifested  in  the  flesh." 

He  delighted  to  acknowledge  and  exalt  his  divinity, 
whilst  he  never  lost  sight  of  his  humanity.  Though 
when  he  looked  back  a  few  years,  he  contemplated  in 
his  Master  the  infant  of  days,  wrapt  in  swadling  clothes, 
and  lying  in  a  manger;  yet  he  also  looked,  back  still 
further,  even  into  the  fathomless  abyss  of  eternity,  and 
contemplated  him.  as  the  original  possessor  of  the  throne 

VOI..   Ts  Xx 


362  NEW  JERSEY  PREACHER. 

of  the  universe  ;  as  the  Alpha,  and  Omega,  the  begin- 
ning, and  the  end,  Heb.  i.  chap.  And  this  knowledge  of 
his  divinity,  composed  an  essential  part  of  that,  for 
which  the  apostle  counted  every  thing  bul  loss. 

Vain,  then,  is  the  pretended  spiritual  knowledge  of 
those,  however  they  may  pride  themselves  in  it,  who  ac- 
knowledge not  his  divinity,  1  John  ii.  23.  Another  es- 
sential part  of  this  knowledge,  consists  in  an  acquaint- 
ance with  the  offices,  which  Christ  sustains  and  executes 
as  Mediator  :  without  this  our  knowledge  of  him  will 
be  extremely  imperfect,  nay,  essentially  difficult.  The 
apostle  knew  the  Lord  Jesus  Christ,  as  the  great  pro- 
phet, of  his  church,  from  whom  his  people  derive  all  in- 
struction, and  light.  He  knew  him  as  the  greai  high 
priest  of  his  people — the  atoning  sacrifice  for  sin — whose 
blood  had  typically  been  shed  from  the  foundation  of  the 
world. 

He  knew  him,  as  the  great  intercessor  of  his  church 
in  the  heavenly  temple,  whom  every  Jewish  high  priest 
prefigured,  when  in  the  earthly  temple,  standing  before 
the  mercy  seat,  he  presented  with  incense  the  supplica- 
tions of  the  people,  Heb.  ii.  chap.  He  knew  him  also 
as  the  king  of  Zion,  all  powerful,  to  rule,  defend,  and 
succour.  This  view  of  Christ  in  his  character,  and  offi- 
ces, composed  a  part,  and  a  necessary  part,  of  that  know- 
ledge of  him,  which  the  apostle  so  highly  valued. 

But  to  this  must  be  added  also,  a  correct  knowledge 
of  the  doctrines  of  the  cross.  I  mean  the  great,  and  lead- 
ing doctrines  of  the  gospel,  which  are  the  total  depravity 
of  man — the  absolute  sovereignty  of  God,  in  the  dispen- 
sations of  his  grac& — the  eternity  of  future  enjoyment  to 
the  righteous — and  of future  misery  to  the  wicked. — Faith 
without  works,  the  only  terms  of  acceptance  before  God. 


ENOCH  BURT,  A.  M.  863 

The  final  'perseverance  of  every  one,  whom  God  effectu- 
ally calls,  by  his  Spirit,  to  the  knowledge  and  obedience 
of  the  truth.  By  the  total  depravity  of  man,  I  mean, 
that  state  of  spiritual  death,  in  which,  the  scripture  uni- 
formly testilies,  that  all  mankind  hy  nature  lie.  Men 
are  by  nature  totally  opposed  to  all  that  is  spiritually 
good,  and  prone  to  all  that  is  evil ;  at  enmity  with  God  $ 
not  subject  to  his  law  ;  children  of  wrath,  in  a  state  of 
condemnation  ;  without  hope,  and  without  God  in  the 
world.  And  they  can  be  brought  nigh  to  God,  only 
through  the  blood  of  the  cross,  Rom.  iii — Ephes.  ii. 

By  the  sovereignty  of  God,  in  the  dispensation  of  his 
grace,  I  mean  that  distinguishing  grace  of  God,  by 
which,  according  to  his  eternal  purpose — Ephes.  i— which 
he  purposed  in  Christ  Jesus  before  the  world  began  ; 
he  in  the  fulness  of  time  effectually  calls,  by  his  Spirits 
through  his  word,  to  the  knowledge  and  obedience  of  the 
truth,  those  whom  he  had  before  chosen  in  Christ  Jesus, 
imparting  to  them,  as  his  gracious  act,  repentance  unto 
life,  faith  in  his  Son,  and  a  living  principle  of  new  and 
holy  obedience  ;  thus  making  them  partakers  of  a  divine 
nature,  and  conforming  them  to  the  image  of  their  Lord 
and  Saviour,  to  which  they  were  predestinated  in  the 
counsels  of  eternity.  By  the  eternity  of  future  enjoy- 
ment to  the  righteous,  and  of  future  suffering  to  the 
wicked,  I  mean  that  immutable  and  everlasting  state  of 
retribution  which  succeeds  this  state  of  trial  and  proba- 
tion, in  which,  he  that  believes  in  Christ  Jesus,  shall  en- 
ter into,  and  enjoy  life  eternal ;  whilst  he  that  believes 
not,  shall,  according  to  the  letter  of  the  divine  words,  go 
away  into  eternal  punishment,  Matt.  xxv.  46. 

By  faith  without  works,  the  only  terms  of  acceptation 
with  God,  I  mean,  a  humble  and  hearty  trust  in  Christ 


364  NEW-JERSEY   rKEACHRli 

for  salvation,  without  the  least  respect  to  personal  good- 
ness, merit,  or  worthiness,  but  an  utter  renunciation  of 
them  all  before  God,  Rom.  x.  3,  i — Gal.  ii.  16.  And 
finally,  by  the  perseverance  of  the  saints,  1  mean  the  ab- 
solute certainty,  of  every  one  who  is  truly  born  from 
above,  of  the  word,  and  Spirit  of  God,  being  kept,  by  the 
mighty  power  of  God,  through  faith  unto  salvation  ;  and 
in  the  fulness  of  time  being  introduced  into  the  beatific  vis- 
ion and  full  fruition  of  God  in  eternity,  Rom.  viii.  29 — 39, 
John  x.  27 — 29.  These  are  the  great  and  leading  doc- 
trines of  the  cross,  which  compose  another  part  of  that 
precious  knowledge,  of  which  the  apostle  speaks,  and 
a  part  too  in  which  he  gloried.  These  divine  doctrines 
were  all  precious  to  his  soul,  and  these  he  enforced  upon 
others,  with  an  eloquence  and  zeal,  worthy  of  an  apostle 
of  Jesus  Christ,  and  a  martyr  to  the  truth. 

Religion,  my  brethren,  I  mean  the  christian  religion, 
is  a  rational  thing,  and  without  knowledge  in  vain  do  we 
pretend  to  it.  Enthusiasm  may  be  founded  in  ignorance, 
but  true  religion  cannot.  The  understanding  must  be 
enlightened.  And  whence  shall  we  derive  this  necessary 
light,  but  from  the  scriptures,  and  the  fundamental  doc- 
trines of  the  cross  ?  Isaiah  viii.  20-^-"  To  the  law  and 
the  testimony,  if  they  speak  not  according  to  this  word, 
it  is  because  there  is  no  light  in  them."  Forever  be  dis- 
carded, and  banished  from  the  christian  church,  as  per- 
nicious to  man  and  dishonorable  to  God,  the  dcistical 
doctrine,  that  it  is  little  or  no  matter  what  a  man  be- 
lieves, provided  his  practice  be  good.  This  was  not  the 
creed  of  the  great  apostle  of  the  Gentiles,  else,  why  did 
lie,  with  a  zeal  truly  divine,  so  earnestly  contend  for  the 
faith  once  delivered  to  the  saints,  and  that  too  in  the 
face  of  a  contending  world,  and  even  iii  the  face  of  death 


ENOCH  BURT,  A.  U.  365 

itself.  No,  my  brethren,  he  deemed  it  important  to  be 
firmly  grounded  in  the  doctrines  of  the  faith,  as  the  ne- 
cessary preparative  for  being  rooted  and  grounded  in  the 
faith  itself.  Is  any  one  prepared  to  say,  that  it  is  of  no 
importance  from  what  sentiments  and  feelings  our  ac- 
tions proceed  ?  This  would  by  no  means  be  admitted  in 
temporal  things ;  how  can  it  be  in  spiritual  ? 

How  is  it  possible  to  obtain  those  corrupt  sentiments 
of  God,  and  the  Saviour,  and  correspondent  affections 
toward  him,  whilst  at  the  same  time  we  are  believing 
that,  with  respect  to  him,  which  is  false  ?  I  repeat  it, 
then,  that  in  order  to  know  Christ  Jesus  the  Lord,  wc 
must  have  some  acquaintance  with  his  character,  with 
liis  offices,  and  the  great  and  leading  doctrines  of  the  cross. 

Parents  and  guardians  of  youth,  can  you  fail  of  per- 
ceiving here,  how  much  is  incumbent  upon  you,  and  how 
much  you  are  able  to  perform,  toward  those  committed 
to  your  care,  and  who  look  up  to  you  for  instruction  ? 
May  you  not,  and  are  you  not,  bound  by  every  sacred 
consideration,  to  impart  to  their  understandings  this 
knowledge  of  the  character,  offces  and  doctrines  of  Christ, 
of  which  I  have  been  speaking,  and  which  forms,  as  you 
have  seen,  the  very  basis  of  an  enlightened  and  saving 
faith  ?  And  in  how  many  instances  this  early  instruction 
lias  proved  to  be  the  true  seed  of  everlasting  life,  God, 
only  knows.  We  have  reason  to  believe  that  in  many  in- 
stances the  Eternal  Spirit  has  built  upon  it  the  saving 
knowledge  of  Christ  Jesus  the  Lord. 

But  again,  the  knowledge  of  which  the  apostle  speaks, 
in  the  text,  has  another  and  very  important  part,  with- 
out which,  all  beside  will  be  in  vain.  It  is  the  know- 
ledge of  Christ  Jesus  as  his  Lord ;  that  is,  as  his  Sa- 
viour. 


S56  NEW-JERSEY  PREACHER. 

"We  may,  in  the  sense  I  have  hitherto  been  speaking, 
know  him  as  the  Lord  ;  we  may  have  an  enlightened  un- 
derstanding of  his  character,  and  offices,  and  doctrines  5 
we  may  even  he  able,  from  this  knowledge,  to  vindicate 
his  name,  his  cause,  his  doctrines  against  the  revilers  of 
the  truth,  and  yet  know  nothing  of  him  as  our  Lord  and 
Saviour.  The  great  apostle  knew  him  as  his  Lord  and 
Saviour.  Hear  his  language — f*  I  know  in  whom  1  have 
believed,  and  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him."  And  what  was  it  that  he  had 
committed  to  his  faithful  hands  ?  It  was  his  soul — his 
immortal  interest — his  everlasting  all.  He  knew  the 
glories  of  his  person,  revealed  to  him  by  the  Holy 
Ghost.  He  had  tasted  the  sweetness  of  his  love  and 
grace.  He  was  experimentally  acquainted  with  the  pre- 
cious doctrines  of  his  Lord,  and  they  were  the  comfort 
and  support  of  his  soul.  And  this  experimental  know- 
ledge is  what  we  must  add  to  all  the  light  of  the  under- 
standing, would  we  possess  what  the  apostle  so  highly 
valued.  The  former  is  an  understanding  of  the  science 
of  salvation,  but  this  latter  is  a  reception  of  it.  It  is 
this  which  effects,  melts,  purifies,  and  sanctifies  the 
heart.  It  is  this  which  makes  a  Saviour  precious  to  the 
soul,  and  confers  a  divine  glory  upon  all  the  doctrines  of 
his  grace.  It  is  this  which  humbles  and  abases  the  sin- 
ner, and  exalts  the  Saviour.  In  a  word,  it  is  this,  which 
transforms  the  soul,  and  all  its  affections  and  desires  ; 
and  after  the  example  of  the  holy  apostle,  while  behold- 
ing the  spiritual  glory  of  the  Lord,  leads  it  to  lose  sight 
of  itself,  that  God  and  Christ  may  be  all,  and  in  all. 

Thus  have  I,  my  brethren,  showed  yoif,  in  what  that 
knowledge  consists,  for  which  the  apostle  was  willing  to 
barter  every  thing  beside.    Do  you  know  by  experience 


ENOCH  BURT,  A.  M.  3€,7 

what  it  is  ?  If  you  do,  you  will  be  able  to  anticipate  me, 
in  some  measure,  whilst  I  am  pursuing  the  second  head 
of  this  discourse,  the  object  of  which  is,  to  show  the 
transcendent  excellency  of  this  knowledge :  and  if  you  are 
yet  unacquainted  with  it,  may  the  Lord  grant  that  a 
view  of  its  excellency  may  lead  you  most  earnestly  to  de- 
sire and  seek  after  it.  Its  transcendent  excellency  will 
appear  in  the  illustration  of  the  three  following  particu- 
lars : — the  object  of  this  knowledge ;  the  nature  and  ef- 
fects of  it;  and  its  ultimate  end.  Its  excellency  appears 
in  the  transcendent  excellency  of  its  object.  It  is  the 
knowledge  of  Christ  Jesus  the  Lord,  and  through  him, 
the  knowledge  of  the  holy  and  ever-blessed  Trinity.  It 
looks  primarily  to  him  ;  but  in  him  is  exhibited  the 
eternal  godhead,  in  all  its  adorable  perfections  ;  for  in 
him  dwelleth  all  the  fulness  of  the  godhead,  bodily.  What 
object  can  be  found,  throughout  creation,  so  excellent  as 
this  ?  Even  in  the  creature,  whether  inanimate,  irra- 
tional, or  intelligent,  we  find  depths  which  the  human 
intellect  cannot  fathom.  But  what  are  these,  compared, 
to  the  immensity  of  the  godhead.  Ah  !  "  who  by  search- 
ing can  find  out  God  ?  who  can  find  out  the  Almighty  to 
perfection  ?  It  is  higher  than  heaven  ;  what  can  we  do  ? 
— Deeper  than  hell ;  what  can  we  know  ?  It  is  longer 
than  the  earth,  and  broader  than  the  sea."  This  know- 
ledge, whose  excellency  we  are  illustrating,  has  the  glo- 
rious God,  infinite  in  all  his  perfections,  for  its  object. 
It  respects  him  as  the  Creator,  the  Governor,  but  espe- 
cially, as  tbe  Redeemer  and  Judge  of  men.  It  is  this 
divine  knowledge  which  employs  the  researches  of  an- 
gels. In  the  stupendous  work  of  redemption,  new  sub- 
jects of  investigation  are  opened  to  these  holy  intelli- 
gences, into  which  they  are  continually  prying  with  an 


368  NEW-JERSEY  PREACHER. 

holy  curiosity.  Whilst  wisdom,  power,  and  love,  infinite 
and  incomprehensible,  open  still  deeper  and  deeper,  their 
exhaustless  treasures  ;  whilst  depths  profoundly,  infi- 
nitely deep,  still  lie  unexplored,  and  thus  shall  lie  for- 
ever, 1  Pet.  i.  12 — Ephes.  iii.  10. 

Say,  then,  my  brethren,  must  not  this  knowledge  be 
transcendently  excellent,  since  it  hath  an  object  no  less 
excellent  than  God,  exhibiting  his  adorable  perfections 
With  insufferable  brightness  in  the  face  of  the  glorious 
Immanuel,  God  with  us,  and  the  stupendous  mystery  of 
redeeming  love  ? 

But,  secondly,  this  divine  knowledge  is  transcendently 
excellent  in  its  nature  and  effects,  which  are  holy  and 
heavenly  ;  and  in  this  respect  it  is  infinitely  superior  tc 
every  other.  Its  nature  is  to  purify  the  heart,  and  sanc- 
tify the  soul,  in  all  its  powers  ;  whilst  its  effects  arc  ex- 
hibited in  a  holy  and  heavenly  life.  All  other  wisdom5 
compared  to  this,  is  weakness  and  folly  ;  for  all  other 
knowledge,  however  great  its  degree,  leaves  its  subject 
still  in  spiritual  darkness,  bondage  and  corruption.  "For 
the  world  by  wisdom  knows  not  God  ;"  but  this  divine 
knowledge  enlightens  the  soul,  gives  it  a  view  of  its  spir 
itual  bondage  ;  and  not  only  so,  it  also  rescues  from  it. 
And  in  addition  to  all  this,  it  sheds  abroad  through  the 
whole  soul  a  heavenly  peace. 

To  perceive,  in  this  particular,  my  brethren,  the  su- 
preme excellency  of  this  divine  knowledge,  we  only  need 
to  have  a  correct  view,  and  a  lively  sense  of  our  fallen 
state.  By  nature,  however,  we  may  boast  of  freedom  ; 
we  are  slaves  to  sin  and  Satan,  and  by  them  held  in  cruel 
bondage.  And  although  our  chains  may  for  a  while  sit 
light  upon  us,  yet  the  time  will  come  when  we  shall  feel 
their  weight.     Sinner,   hast  thou   not   sometimes   felt 


ENOCH  BURT,  A.  M.  369 

them  ?— *  hast  thou  not  often  found  in  thy  own  breast  the 
sad  proofs  of  thy  captivity,  when  hurried  on  in  the  wild 
career  of  sin  and  folly,  by  unhallowed  desires,  corrupt 
affections,  or  furious  passions  ?  When  conscience  has 
raised  her  voice,  and  thy  own  judgment  decided  in  her 
favor,  hast  thou  not  found  a  something  within,  which  re- 
sisted thy  obedience  to  the  calls  of  reason,  of  duty  and 
conscience,  bidding  thee  to  give  to  God  thy  affections  and 
thy  service  ?  All  this  is  nothing  more  nor  less  than  the 
reigning  power  of  sin  in  the  soul.  But  whilst  sin  and  sa- 
tan  thus  maintain  their  empire  in  the  soul,  it  is  far  from 
God,  and  far  from  hope.  Is  not  that,  then,  supremely 
excellent,  which  delivers  from  so  grievous  a  bondage, 
and  overthrows  the  kingdom  of  so  base  a  tyrant  ?  In 
this  the  knowledge  of  Christ  Jesus  the  Lord,  displays  a 
part  of  its  excellency.  No  other  knowledge  can  give  to 
the  soul  this  spiritual  victory — this  holy  freedom.  True 
it  is,  that  there  is  a  rational  pleasure  in  improving  the 
mind  in  human  knowledge  ;  and  to  seek  this  improve- 
ment according  to  the  opportunity  which  providence  af- 
fords us,  is  a  duty  enjoined  upon  us,  both  by  nature  and 
the  God  of  nature.  But  in  vain  shall  we  seek  in  that, 
a  deliverance  from  our  spiritual  bondage.  Though  by 
it  the  intellectual  powers  may  be  enlarged,  and  the  views 
of  the  mind  extended,  yet  it  hath  no  power  to  slay  the 
tyrant  sin,  or  overthrow  his  empire  in  the  breast.  This 
divine  conquest  can  be  obtained  only  through  the  pre- 
cious knowledge  of  Christ  Jesus  the  Lord.  The  whole 
circle  of  human  science  cannot  effect  it.  Were  we  mas- 
ters of  all  the  wisdom  that  the  world  could  ever  boast 
of,  from  the  beginning  of  time  to  the  present ; — nay 
more,  could  we  travel  through  the  works  of  nature  ; 
could  we  penetrate  their  essences ;  could  we  solve  all 
Vol.  i.  Yy 


370  NEW-JERSEY  PREACHER. 

their  phenomena,  yet,  unless  this  was  sanctified,  through 
the  precious  knowledge  of  Christ  Jesus  the  Lord,  it 
would  still  leave  us  slaves  and  captives — slaves  to  sin, 
and  captives  of  satan.  Philosophy  might  indeed  teach 
us  lessons  of  morality  ;  hut  by  these,  the  strong  man 
armed  is  not  to  be  dispossessed  ;  nor  by  means  like  these, 
can  his  kingdom  be  shaken,  John  i.  12,  13.  We  have 
seen  this  truth  confirmed  by  the  most  vigorous  exertions 
of  Pagan  erudites  and  Heathen  philosophers.  What 
was  ever  effected  toward  the  reformation  of  the  heart, 
by  all  the  far-famed  learning  of  Egypt,  Greece,  and 
Rome  ?  So  far  from  reforming  those  parts  of  the  world 
in  which  they  resided,  or  into  which  they  travelled  ; 
so  far  from  begetting  in  the  multitude  a  love  of  virtue 
and  holiness,  and  a  hatred  of  sin,  their  respective  and 
most  eminent  philosophers  were  unable  to  reform  even 
their  own  hearts,  or  regulate  their  lives,  but  almost 
without  exception  were  the  slaves  of  vile  affections,  and 
in  spite  of  all  their  boasted  wisdom,  held  in  captivity  by 
sin  and  satan.  Thus  weak  and  vain,  even  in  the  most 
important  article,  is  the  wisdom  of  the  world.  Here, 
then,  is  displayed  the  supreme  excellency  of  the  wisdom 
of  God — the  precious  knowledge  of  Christ  Jesus  the 
Lord.  This  hath  a  power  and  efficacy  peculiar  to  itself. 
It  penetrates  and  renews  the  heart,  and  sanctifies  the 
soul  ;  nor  can  sin  or  satan  hold  their  dominion  in  the 
heart  that  possesses  it.  It  was  by  this  that  a  few  poor 
and  illiterate  fishermen  reformed,  and  conquered  the 
world,  wherever  they  went,  disseminating  this  precious 
knowledge,  attended  by  the  Spirit  of  grace.  The  chains 
of  satan  fell  from  his  captive  subjects ;  the  shades  of 
spiritual  death  and  corruption  were  dispersed,  and  the 
unhappy  slaves  of  sin  were  made  the  joyful  servants  of 


ENOCH  BURT,  A.  M.  g'l 

righteousness,  and  the  Lord's  freemen.  And,  my  breth- 
ren, this  divine  knowledge  is  at  this  moment  as  effica- 
cious as  ever.  Its  power  is  not  in  the  least  impaired. 
It  is  each  day  repeating  its  heavenly  conquests.  Each 
revolving  sun  witnesses  its  extending  influences  and  life- 
giving  power  :  and  it  is  through  its  all-powerful  efficacy 
that  the  empire  of  sin  and  satan  shall  eventually  be  en- 
tirely overthrown  on  the  earth,  and  the  kingdom  of  ho- 
liness universally  established.  And  happy,  thrice  hap- 
py and  blessed  are  all  they,  who  with  a  love  and  zeal 
worthy  of  so  important  and  benevolent  an  object,  engage 
with  all  the  soul,  to  send  into  every  land,  among  every 
kindred,  and  tongue,  and  people,  this  heavenly  know- 
ledge :  and  divinely  blessed  are  all  those,  who  for  them- 
selves seek,  above  all  things,  and  obtain  this  inestimable 
treasure.  Say,  my  brethren,  do  you  not  begin  to  per- 
ceive, nay,  to  feel  its  transcendent  excellency,  and  to 
pant  for  its  obtain ment. 

Another  property  which  discovers  the  excellency  of 
this  knowledge,  is,  that  it  restores  jieace  to  the  troubled 
conscience.  God  is  the  God  of  peace ;  Christ  Jesus  is 
the  Prince  of  peace,  and  the  Holy  Spirit  which  procecd- 
eth  from  the  Father  and  the  Son,  is  the  Spirit  of  peace. 
To  possess,  then,  the  true  knowledge  of  God,  is  to  pos- 
sess divine  and  everlasting  peace  ;  and  this  is  its  only, 
its  native  source.  The  peace  which  the  knowledge  of 
Christ  Jesus  imparts  to  the  soul,  consists  in  a  deliver- 
ance from  the  burden  and  guilt  of  sin,  and  in  a  sense  of 
the  divine  favor ;  and  without  both  of  these,  no  true 
peace  can  be  enjoyed  in  the  soul.  A  sense  of  sin  must 
necessarily  carry  with  it  a  sense  of  guilt ;  and  a  sense  of 
guilt  before  God,  the  holy  and  righteous  Law -giver  and 
Judge  of  the  world,  must  of  necessity  disturb  the  peace 


372  NEW-JEKSEY  PBEACIIEK 

of  the  sinner,  and  afflict  him  with  the  most  fearful  ap- 
prehensions. An  offended,  an  angry  God,  and  an  accus- 
ing conscience,  are  enemies  from  which  the  sinner  can- 
not fly,  and  against  whose  assaults,  the  united  wisdom 
and  power  of  the  world  cannot  defend  him.  The  phi- 
losopher, the  stoie,  the  epicurean,  employ  their  powers 
in  vain  to  heal  a  wounded  spirit,  pierced  with  conscious 
guilt,  and  the  anticipation  of  future  wo.  The  most  in- 
genious arts  here  fail.  The  most  costly  sacrifices  are 
of  no  avail.  Stoie  indifference  and  apathy,  with  all  their 
boasted  powers,  cannot  render  the  soul  insensible  of  the 
gnawing  of  that  worm  which  never  dies  ;  nor  can  the 
softest  strains  of  human  eloquence  soothe  its  anguish. 
Nothing  but  the  precious  knowledge  of  Christ  Jesus  the 
liOrd,  can  pluck  out  the  barbed  arrow,  and  heal  the 
wound.  And  here,  my  brethren,  Ave  discover  at  once  its 
divine  excellency,  and  the  comparative  worthlcssness  of 
every  thing  beside  ;  for  what  can  that  be  worth,  which 
leaves  the  possessor,  after  all,  the  wretched  victim  of 
self-reproach  and  endless  anguish  ? 

And  thus  will  all  the  wisdom,  the  wealth,  and  honors 
of  the  world  leave  him.  It  is  no  created  power  which 
inflicts  the  wound,  and  no  created  power  can  heal  it.— 
God  alone,  infinitely  holy,  just  and  good,  is  the  object  of 
the  sinner's  fear  and  terror,  and  in  him  alone  can  he  find 
true  and  solid  peace  and  consolation,  and  this  only  through 
the  knowledge  of  Christ  Jesus  the  Lord :  and  without 
this,  neither  men  nor  angels  can  save  the  soul  from  pres- 
ent forebodings  of  wrath,  and  from  endless  wretchedness. 
Well  might  the  holy  apostle,  then,  count  every  thing  but 
loss  for  the  excellency  of  this  knowledge  ;  for  without  it, 
what  would  he  have  been,  in  all  his  attainments  in  which 
he  once  gloried  ?     Of  what  avail  would  it  have  been  to 


ENOCH  BURT,  A.  M.  S75 

him,  to  have  called  Abraham  his  father— to  have  been 
of  the  stock  of  Israel — of  the  tribe  of  Benjamin — an  He- 
brew of  the  Hebrews,  and  after  the  strictest  sect  a  Phar- 
isee, and  to  have  been  able  to  boast  of  a  zeal  for  his  reli- 
gion which  led  him  to  persecute,  even  into  strange  cities, 
those  whom  he  conceived  hostile  to  it  ?  Of  what  avail 
would  it  have  been  to  him,  to  have  had  the  applause  of 
an  adoring  world,  and  to  have  been  raised  to  the  summit 
of  worldly  honor  and  fame  ? — I  say,  of  what  avail  would 
all  this  have  been  to  him,  had  he  at  the  same  time  been 
destitute  of  the  knowledge  of  Christ  Jesus  his  Lord  ? 
But  possessed  of  this,  he  was  indeed  possessed  of  all 
things  in  the  sublimest  sense.  It  was  a  reflection  like 
this,  which  led  him  to  exclaim  with  an  holy  triumph' — 
"  What  things  were  gain  to  me,  those  I  eounted  loss  for 
Christ ',  yea,  doubtless,  and  I  count  every  thing  but  loss, 
for  the  excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord."  And  can  it  fail  to  convince  us  of  its  transcen- 
dent excellency  ?  But  finally,  in  the  ultimate  end  of  this 
knowledge,  we  are  led  to  behold  more  fully,  if  possible, 
its  consummate  excellency.  Its  end,  like  its  author,  is 
truly  divine.  It  eonducteth  to  heaven.  Its  ultimate  end 
is  immortal  felicity  and  glory.  It  secures  to  him 
who  possesses  it  a  kingdom,  a  throne,  and  a  crown 
of  glory — an  inheritance  incorruptible,  undefiled,  and 
which  fadeth  not  away,  eternal  in  the  heavens.  All  this 
it  shall  in  due  time  put  into  the  full  and  everlasting  pos- 
session of  its  possessor.  Say,  then,  my  brethren,  what 
can  be  compared,  in  point  of  excellency,  with  this  pre- 
cious knowledge  ?  Here  is  an  object  suited  to  the  na- 
ture and  boundless  ambition  of  the  soul.  To  discover 
more  clearly  its  superlative  value,  let  us  now  for  a  mo- 
ment contrast  it  with  all  that  the  world  calls  great  and 


374  NEW-JERSEY   PREACHER. 

noble,  and  wc  shall  find  it  distinguished  by  these  two 
striking  characteristics,  viz.  soul-satisfying  and  eternal. 
Choose  whatever  you  will  besides,  and  you  choose  as  a 
portion,  an  unsatisfying  good.  To  say  nothing  of  the 
hazard  of  disappointment — of  (be  risk  of  failing  in  the 
attainment  of  whatever  the  world  holds  up  to  its  vota- 
ries, which  those  best  know  who  have  been  most  eager 
in  the  pursuit,  these  objects  of  pursuit,  when  obtained, 
are  in  their  very  nature  unsatisfying.  The  whole  world 
cannot  fill  the  grasp  of  an  immortal  soul.  It  pants  for 
a  good  infinitely  greater,  and  of  a  nature  similar  to  its 
own,  which  is  spiritual,  and  this  it  can  find  no  where  but 
in  God,  the  eternal  Fatber  of  spirits.  Contemplate  the 
man  of  pleasure  ;  you  imagine,  perhaps,  you  see  in  him 
the  happy  man,  contented,  and  satisfied  with  his  portion. 
You  behold  the  man  of  wealth  and  affluence,  pleasantly 
gliding  along,  with  all  his  canvass  spread,  filled  with  the 
gale  of  prosperity,  and  for  the  moment  you  are  ready  to 
congratulate  him,  as  the  subject  of  an  enviable  happi- 
ness. You  behold  another  soaring  aloft  on  tbe  wing  of 
fame,  and  rapidly  approaching  its  summit,  whilst  anoth- 
er suddenly  raised  to  the  pinnacle  of  honor,  grasps  a 
crown,  ascends  a  throne,  receives  a  kingdom  ;  and  you 
are,  perhaps,  tempted  for  the  moment  to  exclaim,  what 
more  can  they  desire  ?  These,  my  brethren,  are  the 
things  which  the  world  calls  great  and  noble  ;  but  ah  ! 
what  arc  they  in  reality  but  gilded  bawbles  ;  how  little 
they  can  do  toward  satisfying  the  soul,  those  can  best 
tell  Avho  have  possessed  them.  Hear  tbe  testimony  of 
one  of  the  wisest  of  men  on  this  subject,  who  in  his  own 
person  proved  them  all ; — vanity  of  vanities  :  all  is  van- 
ity. Could  we  but  penetrate  this  outside  show,  this  spe- 
cious garb,  and  look  into  the  chambers  of  the  soul,  how 


ENOCH  BURT,  A.  M.  375 

should  we  be  amazed  to  find,  beneath  this  fair  semblance 
of  happiness,  restless  and  unsatisfied  desires,  fretful  im- 
patience, insatiable  ambition,  tormenting  envy,  perplex- 
ing cares,  corroding  anxiety,  and  distressing  fears. 
These  are  the  inseparable  though  secret  attendants  of 
all  that  the  world  has  to  bestow.  But  not  so  is  this 
heavenly  knowledge  :  it  satisfies  and  fills  the  soul :  it  im- 
parts to  it  a  portion  of  the  felicity  of  God  himself:  it 
makes  the  possessor,  though  in  the  eyes  of  the  world  an 
object  of  pity  and  compassion,  supremely  happy.  You 
may  behold  him  indeed  poor  in  this  world's  goods,  and 
pity  his  hard  lot,  whilst  at  the  same  time  he  feels  that 
be  possesses  a  treasure  greater  in  value  than  ten  thou- 
sand worlds,  and  this  too  not  the  fruit  of  a  disordered 
imagination,  as  the  lunatic  on  the  dunghill  may  fancy 
himself  on  a  throne,  but  a  divine  reality  which  he  knows, 
which  he  feels  to  be  a  substantial  treasure.  You  may 
contemplate  him  without  earthly  friends  or  connections, 
and  descending  from  ignoble  blood,  whom  a  proud  and 
disdainful  world  passes  by  with  scorn ;  but  though  he 
may  have  neither  friend,  nor  brother,  nor  sister,  nor 
father  on  the  earth,  yet  hath  he,  indeed,  a  father  in  the 
heavens,  and  a  friend  and  brother  on  the  throne  of  the 
universe,  who  disdains  not  to  acknowledge  this  relation, 
Heb.  ii.  11— and  by  whom  he  shall  soon  be  advanced-to 
a  throne  and  a  kingdom,  compared  with  which  the 
thrones  and  kingdoms  of  earthly  monarchs  are  more  in- 
significant than  the  molehill.  Though  in  the  eyes  of 
men  his  birth  be  mean  and  his  blood  ignoble,  yet,  not- 
withstanding, the  blood-royal  of  heaven  flows  in  his 
veins  ;  for  he  is  indeed  «  born  of  God  :"  he  is  an  "  heir 
of  God,  and  a  joint-heir  with  Christ  Jesus  ;  to  an  heav- 
enly inheritance,  incorruptible,  undefiled,  and  that  fadeth 


57U  NEW-JERSEY  PKEACHEK. 

not  away," — an  inheritance  of  felicity  and  glory,  and 
the  earnests  of  which  he  sometimes  here  enjoys,  when 
his  God  and  Saviour  condescends,  in  the  fulfilment  of 
his  gracious  promise,  to  pay  to  his  soul  the  visits  of  his 
grace,  John  xiv.  23. 

Thus  you  see,  my  brethren,  that  the  excellency  of  this 
knowledge  surpasses  every  thing  else,  inasmuch  as  it 
satisfies  the  soul :  and  now  to  give  it  at  once  an  infinite 
value,  an  incomprehensible  excellency,  we  add,  that  it 
is  eternal,  and  in  this  respect,  the  contrast  is  infinite  be- 
tween it  and  all  that  the  world  can  boast  of ;  all  its 
treasures,  all  its  goods,  every  thing  that  is  allied  to 
earth  is  of  finite  duration,  but  this  endureth  forever.  And 
here,  my  brethren,  I  should  exhort  you  in  vain  to  strive 
to  comprehend  its  unrivalled  excellency ;  for  who  can 
comprehend  eternity  ?  The  time  will  come  when  all  the 
boasted  wisdom  of  the  world  will  be  lost,  nay,  when  the 
world  itself  shall  be  no  more.  But  this  heavenly  wis- 
dom shall  continue,  shall  increase,  so  long  as  God,  its  ob- 
ject and  its  author,  lives.  The  crown  which  it  shall 
place  on  the  head  of  its  happy  possessor,  shall  grow 
brighter  and  fairer,  and  shine  with  increasing  splendor, 
when  the  crowns  of  earthly  potentates  shall  have  crum- 
bled into  dust,  or  have  been  lost  amidst  the  ruins  of  a 
dissolving  world.  Tbe  sun  may  cease  to  shine,  the  moon 
and  stars  may  lose  their  brilliant  lustre,  and  fade  away, 
but  the  possessor  of  this  heavenly  knowledge  shall  for- 
ever shine  in  fairer  skie9,  Dan.  xii.  3 — and  with  brighter 
lustre,  whilst  the  eternal  Light  of  lights,  Isaiah  lx.  19, 20. 
Rev.  xxi.  22,  23 — the  uncreated  Sun  of  suns  forever 
sheds  his  most  refulgent  beams  upon  his  head.  Chris- 
tian, dost  thou  hear  it  ?  dost  thou  indeed  believe  it  ?  To 
what  art  thou  born  !     To  what  glory  art  thou  ordained  ?. 


ENOCH  BURT,  A.  M.  577 

Look  around  thee,  now,  and  see  whether  earth  hath 
ought  for  thee  to  covet,  or  contend  for,  who  art  deslinedl 
to  possess  a  kingdom  of  glory.  This  is  your  certain 
heritage,  confirmed  by  charter,  sealed  with  the  blood  of 
the  Highest,  O  ye  sons  and  daughters  of  the  Loi  d  Al- 
mighty. 

Sinner,  this  is  the  soul-satisfying  inheritance,  which 
to-day  is  offered  to  thee,  by  the  King  of  heaven.  Whilst 
thy  soul  is  saying,  who  will  shew  me  any  good  ?  he  is 
replying  to  thee,  "  Behold  in  the  precious  knowledge  of 
my  name,  a  sovereign  good,  a  treasure  so  immensely 
great,  as  to  leave  in  the  soul  no  unsatisfied  desire. 

Come,  thou  Spirit  of  light  and  truth,  teach  us  all  itsi 
excellency;  excite  us  to  seek  it  before  silver,  and  to 
search  for  it  as  for  hid  treasure  ;  that  so,  according  to 
thy  word,  we  may  **  understand  the  fear  of  the  Lord, 
and  find  the  knowledge  of  God."  And  then  shall  we  al- 
so say,  with  the  holy  apostle,  both  now  and  forever,  that 
we  count  all  things  but  loss  for  the  excellency  of  the> 
knowledge  of  Christ  Jesus  our  Lord.— AMEN. 


Vol.    I...  ii  7, 


SERMON  XXI. 

;the  benefits  resulting  from  being 
found  in  christ. 

PliiL  iii.  9.  • 

That  I  may  be  found  in  him  not  having  mine  own  righteousness,  which  is 
of  the  law,  but  that  which  is  through  the  faith  of  Christ,  the  righteous/ 
ness  which  is  of  God  by  faith. 

BY  THE  REV.  ROBERT  PNLE  Y,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  Baskingridge, 


9 


■I 


NEW-JERSEY  P"PE*C1TER. 


SERMON  XXI. 

Phil.  iii.  9. — That  I  may  bo  found  in  him,  not  having  mine  own  righteous.' 
ness,  which  is  of  the  law,  but  that  which  is  through  the  faith  of  Christ, 
the  righteousness  whicii  is  of  God  by  faith. 

JLHE  methods  which  men  take  to  make  their  con* 
science  easy  are  very  various.  The  law  of  God  being 
interwoven  with  our  nature,  judgment  and  eternity  are 
sometimes  realities  to  the  most  inconsiderate.  Some- 
thing therefore  must  be  done,  and  men  in  every  age  and 
nation  have  sought  a  ground  on  which  to  build  their 
hope  of  happiness.  The  Heathen  rely  upon  their  su- 
perstitions. The  ancient  Jew  rested  on  the  name  of 
Moses.  The  despised  tribes  of  Israel  still  believe  that 
they  have  Abraham  to  their  father,  and  are  strong  in 
the  hope  of  heaven.  The  men  of  this  world  depend  on 
their  eharity,  their  equity,  and  their  being  free  from 
gross  violations  of  the  law  of  God.  But  the  true  chris- 
tian, renouncing  all  things  else,  depends  upon  the  merits 
of  the  Saviour.  He  denies  himself,  and  after  his  best 
obedience,  counts  all  things  but  dross  and  dung  in  com- 
parison with  Christ.  Of  this  we  have  a  striking  and  in- 
structive instance  in  the  words  before  us.  The  apostle 
boldly  affirms  that  he  had  claims  as  strong  as  any  other 
man  to  legal  righteousness;  and  that  if  any  man  had 
whereof  to  boast,  he  had  more.  Early  brought  into  re- 
lation with  God,  in  the  covenant  of  circumcision ;  de- 
scended from  that  stock,  whose  were  the  promises ;  rig- 


382  :S"E\V -JERSEY  PREACHER. 

orous  even  as  a  Pharisee  in  fastings  and  prayers ;  and 
possessed  of  a  zeal  warm  and  glowing,  he  might  have 
made  some  pretensions  to  that  righteousness  which  is  of 
the  law.  Instead  of  this,  he  renounced  his  righteous- 
ness, (and  well  he  might,)  as  filthy  rags.  He  cast  it  all 
away,  as  one  would  cast  the  useless  dross,  or  the  offen- 
sive dung.  The  excellency  of  the  knowledge  of  Christ 
his  Lord  engrossed  all  his  thoughts,  and  his  desires  were 
ahsorbed  all  in  one,  «  that  he  might  he  found  in  him." 
Our  text  contains, 

I.  A  renunciation  of  human  righteousness  as  a  means 
of  life,  and  the  reason  of  that  renunciation. 

II.  A  desire  to  be  in  Christ,  and  the  benefits  of  being 
found  in  him. 

I.  A  renunciation  of  human  righteousness,  and  the 
reason  of  that  renunciation. 

The  inspired  writer  describes  it  as  a  garment,  uncom- 
fortable in  itself,  and  not  pleasing  in  the  sight  of  God. 
He  distrusted  it  and  sought  a  better  ;  because  it  was  of 
the  laiv.  He  had  been  alive  without  the  law  once,  but 
the  commandment  came,  sin  revived,  and  he  died  to  all 
self-confidence.  He  died  because  the  law  had  ceased  to 
be  a  way  of  life — because  even  a  perfect  obedience  to  its 
precept  could  not  cleanse  his  heart  nor  atone  for  sin — 
and  because  its  demands  were  beyond  his  power. 

1.  The  larv  has  ceased  to  be  a  way  of  life,  and  there- 
fore obedience  to  it  can  never  avail  to  eternal  happiness. 
There  was  a  time  and  state  wherein  obedience  had  the 
offer,  and  human  merit  the  assurance  of  eternal  bliss. 
Then  were  all  the  rich  promises  of  God  tendered  to 
mankind  through  the  covenant  of  works.  f*  Do  this  and 
live,"  was  the  counterpart  of  that  fearful  threatening  ; 
«  In  the  day  thou  eatest  thereof  thou  shalt  surely  die." 


ROBERT  FINLEY,  A.  M.  *83 

Perfect  righteousness  was  the  gate  which  opened  into 
the  upper  paradise.  But  the  law  being  broken,  through 
disobedience,  the  covenant  was  dissolved  on  the  part  of 
God,  and  all  the  promises  of  peace,  joy,  hope,  and  ever- 
lasting life  that  were  annexed  to  it,  were  withdrawn.  It 
remains  only  the  laxv  of  sin  and  death,  discovering  to 
man  the  greatness  of  his  guilt,  and  threatening  him  with 
misery  and  endless  pains.  It  still  contains  its  curses  and 
all  its  terrors  ;  but  not  a  single  promise  for  him  that  is 
out  of  Christ.  The  dreadful  mount  of  God  where  the 
moral  law  was  repeated,  as  a  rule  of  life,  was  a  lively 
representation  of  the  covenant  of  works  in  its  broken 
state.  The  thunders  and  lightnings,  the  clouds,  the  thick 
darkness,  and  the  sound  of  the  trumpet  which  waxed 
louder  and  louder,  were  not  mixed  with  any  voice,  or 
circumstance  of  comfort.  So  terrible  was  the  sight,  that 
Moses  said,  «  I  exceedingly  fear  and  quake."  The  in- 
structive scene  was  designed  to  teach  us,  that  he  who 
flees  t©  Sinai  for  a  refuge,  comes  to  a  mount  that  burns 
with  fire,  and  which  if  he  only  touch,  his  deceitful  hopes 
shall  be  thrust  through  with  a  dart.  In  our  weak  and 
miserable  condition,  we  need  a  gentle  light  to  lead  us, 
and  words  of  peace  and  promise  to  support  our  fainting 
hearts.  But  in  all  the  law  and  its  righteousness,  there 
is  no  word  nor  voice  of  consolation  ;  nothing  that  declares 
to  man,  this  is  the  way,  walk  therein  and  thou  shalt  live 
forever. 

2.  The  law  cannot  renew  the  heart,  nor  make  atone- 
ment for  sins.  We  do  not  now  stand  upon  the  same 
ground  that  Adam  did  before  the  fall,  in  seeking  for  sal- 
vation. Nothing  was  demanded  of  him,  but  to  perse- 
vere in  the  course  of  rectitude  in  which  he  was  created, 
The  restoration  of  the  lost  image  of  G&d  is  now  reqnir- 


3«*  NEW-JERSEY  PREACHER. 

ed,  and  satisfaction  in  order  to  the  remission  of  sins  that 
are  past.     The  law  cannot  cease  to  command  the  sinner 
to  make  to  himself  a  new  heart,  nor  be  satisfied  with  an 
obedience  short  of  that  which  man  could  have  paid  in 
his  first  estate.     But  how  shall  a  sinner  restore  his  na- 
ture ?     The  whole  head  is  sick.     The  whole  heart  is 
faint.     The  whole  man  is  polluted  and  destroyed,  nor  is 
there  any  virtue  in  legal  righteousness,  to  cure  the  sick- 
ness or  repair  the  ruin.  The  disease  is  of  such  a  nature 
that  no  earthly  balm  can  heal  it,  and  the  stain  so  deep, 
that  neither  flood  nor  sea  can  wash  it  out.     We  have  de- 
stroyed ourselves,  and  there  is  no  help  from  earthly 
power.     Every  awakened  sinner  is  sensible  of  this.     He 
finds  a  law  in  his  members  that  wars  against  the  law  of 
his  mind,  and  brings   him  into  bondage.     His  earnest 
strivings  only  make  him  feel  the  more,  how  guilty  and 
how  vile  he  is,  and  how  dead  in  trespasses  and  in  sins. 
Nor  does  the  wrath  of  God  cease  to  terrify  him,  till  by 
the  renewing  of  his  heart  through  grace,  he  receives  the 
spirit  of  adoption. 

Neither  does  the  righteousness  of  the  law  propose  any 
method  of  satisfaction  for  sins  that  are  past.  God  not 
only  now  requires  a  perfect  conformity  to  his  will  ;  but 
he  did  so  from  the  beginning  of  our  lives.  Thou  shaU 
Jove  the  Lord  thy  God  with  all  thy  heart,  is,  and  ever  was., 
the  tenor  of  the  law.  If,  therefore,  in  our  striving  for 
salvation,  we  could  attain  to  perfection,  still  possessing 
the  iniquities  of  our  youth,  we  should  be  strangers  to 
true  peace.  Justice  would  not  cease  to  say,  "  Pay  me 
what  thou  owcst."  Man  is  laid  in  prison,  whence  he 
cannot  come  till  he  has  paid  the  whole  debt.  The  divine 
law  and  justice  are  inexorable,  not  as  being  angry  or  im- 
placable j  but  as  being  eternal  and  immutable  in  their 


ROBERT  FINLEY,  A.  M.  383 

nature.  The  punishment  that  is  due  to  every  sin,  was 
proportioned  by  perfect  wisdom.  It  eau  therefore  he  no 
more  remitted  without  a  propitiation,  than  the  unchang- 
ing God  can  alter. 

3.  The  law  demands  more  than  fallen  man  can  give. 
It  insists  on  universal  and  perfect  obedience,  while  in 
many  things  we  all  offend  and  come  short  of  the  glory 
of  God.     We  are  debtors  to  do  the  whole  law,  and  yet 
transgress  in  thought,  in  word,  and  deed.     If  we  owe  tea 
thousand  talents  they  must  all  be  paid.     If  the  law  pro- 
nounce curses  on  every  offence,  it  will  see  that  they  are 
executed  :  and  every  sin  "  shall  receive  its  just  recom- 
pense of  reward."     Well,  therefore,  may  the  awakened 
sinner  cry,  Whither  can  I  go  ?    What  shall  I  do  ?    Well 
may  the  terrors  of  the  Lord  affright  him,  till  he  obtains 
a  sight  of  the  righteousness  which  is  of  God  through 
faith.     The  dread  of  God's  offended  majesty,  the  fear  of 
death,  and  the  solemnity  of  the  world  to  come,  urge  him 
to  such  a  trial  of  his  strength  as  to  convince  him  that  he 
must  perish  under  a  law  that  requires  perfection. — ■ 
Amazed  at  the  discovery  of  his  sinfulness,  he  cries  with, 
the  apostle,  «  wretched  man  that  I  am,  who  shall  deliver 
me  from  the  body  of  this  death."     To  give  ease  to  the 
guilty  bosom,  satan  has  put  it  into  the  hearts  of  some  to 
believe  and  teach ;  that  through  the  coming  of  Christ 
the  laAV  is  new  modified,  and   softened  in  its  demands, 
requiring  not  as  before,  a  perfect  obedience,  but  an  evan- 
gelical or  sincere  obedience,  that  is,  such  an  obedience 
as  the  sinner  can  pay.     This  is  one  of  the  devices  of  the 
enemy  of  souls,  to  keep  men  from  Christ.     For  though 
it  is  true  that  the  world  is  placed  under  a  new  law  ;  yet 
it  is  far  from  being  a  new  modeling  of  human  righte- 
ousness.    It  is  the  law  of  the  Spirit  of  life  which  makes 

Vol.  i.  3  A 


356  NEW  JERSEY  PREACHER. 

lis  free  from  the  law  of  sin  and  death.  It  was  then  with 
the  greatest  reason,  that  the  apostle  renounced  his  own 
righteousness,  desired  to  he  unclothed,  and  clothed  upon 
with  the  Saviour's  merits. 

II.  A  desire  to  he  in  Christ,  and  the -benefits  of  being 
found  in  him.  Happy  is  the  man  who  shall  find  himself 
in  Christ  at  death.  Happy  he  who  in  the  day  of  judg- 
ment shall  appear  in  him.  There  are  some  who  suppose 
that  the  words  in  which  the  apostle  expresses  his  desire 
are  only  a  figure,  Christ  being  compared  to  the  ark  in 
which  Noah  and  his  family  were  saved,  Gen.  vii.  23 ; 
or  to  the  city  of  refuge  whither  the  man-slayer  iled  and 
remained  in  safety,  Deut.  xix.  3, 4>.  Nor  can  it  be  doubt- 
ed that  the  scripture,  in  representing  the  security  of  the 
believing  sinner,  sometimes  compares  the  Saviour  to  the 
ark  in  which  Noah  was  preserved,  and  to  the  city  of 
refuge  where  he  was  kept  secure  that  fled  from  the 
avenger  of  blood,  1  Pet.  iii.  20,  21 — Heb.  vi.  18.  But 
though  there  is  great  beauty  in  these  figurative  repre- 
sentations of  the  Saviour's  power  to  protect,  and  of  the 
soul's  security  when  interested  in  him,  yet  this  is  far 
from  all  that  is  meant  by  the  apostle  in  his  desire  "  to 
be  found  in  Christ."  He  repeats  the  sentiment  in  his 
epistles  so  frequently,  with  such  variety  of  expression, 
and  utters  it  with  such  pleasing  vehemence,  that  we  are 
constrained  to  believe  that  he  trusted  in  Christ  as  a  cov- 
enant head,  and  that  he  had  placed  his  hope  in  him  as 
his  righteousness  and  strength.  He  delights,  therefore, 
to  speak  of  being  baptized  into  the  death  of  Christ,  and 
of  having  put  on  Christ,  of  heing  crucified  and  dying  with 
him,  of  being  buried  with  him.  and  in  him  rising  io  new- 
ness of  life,  and  the  well  founded  hope  of  heaven.  The 
Son  of  man  having  been  wounded  for  sin,  and  taken  up- 


ROBERT  FINLEY,  A.  M.  QSt 

on  him  tlic  chastisement  of  the  sinner's  peace,  having 
been  smitten  of  God,  and  endured  the  sanction  of  the 
broken  law,  was  made  by  the  appointment  of  God.a  cov- 
enant head,  to  cover  by  his  righteousness,  and  save  by 
his  blood,  every  one  that  believes  in  him.  This  great 
point  will  come  up  more  fully  to  our  view,  while  we  are 
considering*  the  benefits  of  being  found  in  Christ.  The 
benefit  is  double. 

1.  Thereby  believing  sinners  are  made  partakers  of 
i(  the  righteousness  which  is  through  the  faith  of  Christ." 

2.  •'  Of  the  righteousness  which  is  of  God  through 
faith." 

If  he  may  partake  of  these,  his  fears  are  gone,  and  his 
soul  is  safe. 

1.  Thereby  believing  sinners  are  made  partakers  of  the 
righteousness  which  is  through  the  faith  of  Christ.  Afraid 
to  trust  any  longer  to  himself,  he  turned  his  eyes  on 
every  side  for  some  better  hope,  nor  was  any  seen,  till 
Christ  appeared  "  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth."  Great  is  the  excellency 
of  faith.  To  it  are  attributed  all  the  powers  of  the  new 
birth,  of  justification,  and  of  growth  in  grace.  Inso- 
much that  without  faith  it  is  impossible  to  please  God. 
Nor  is  it  that  God  hath  fixed  on  this  method  of  dispen- 
sing mercy,  by  an  arbitrary  constitution.  The  way  was 
chosen  because  there  is  no  other,  by  which  men  can  be 
saved.  Saints  of  ancient  years  and  late  days  have  been 
saved  on  no  other  terms.  In  faith  Abraham  saw  the  Sa- 
viour's day  and  was  glad.  In  faith  Job  viewed  the  Son 
of  God,  and  in  him  the  resurrection  of  the  dead.  David 
beheld  through  faith  the  body  which  was  prepared  for 
our  surety,  in  which  he  was  to  endure  the  wrath  that 
was  due  to  sin.     The  prophets  spake  of faith  in  aMedi- 


^8S  NEW- JERSEY  PREACHER, 

ator's  death,  and  were  filled  with  hope  and  joy  while 
they  apprehended  him  as  bearing  their  iniquities  in  his 
own  body  on  the  tree.  Jesus  preached  that  God  so  loved, 
the  world,  that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him  might  not  perish,  but  have  ever- 
lasting life.  Faith  is  therefore  a  great  and  vital  princi- 
ple which  runs  through  the  scheme  of  man's  redemption, 
the  want  of  which  leaves  the  soul  in  darkness  and  in 
death.  Nor  is  the  faith  of  the  scripture  a  charm,  a 
watch-word  of  party,  or  an  enthusiastic  feeling,  produc- 
ing its  effect  by  mechanical  operation  on  the  human 
mind.  It  is  more  :  it  is  unspeakably  more.  For  though 
faith  simply  sympathizing  with  a  suffering  Saviour,  may 
inelt  the  heart  to  tenderness  and  love  ;  or  exploring  the 
terrors  and  glories  of  the  world  to  come,  may  excite  in 
the  soul  of  man  a  feeling  of  amazement  or  vehement  de- 
sire ;  yet  in  all  this  there  is  nothing  of  that  quickening 
and  purifying  power  which  is  attached  to  it  in  the  word 
of  God.  The  faith  of  Avkich  we  speak  is  nothing  less 
than  that  by  which,  and  in  the  exercise  of  which,  man 
receives  the  Spirit  of  Christ  to  make  him  alive  from  his 
spiritual  death,  and  unite  him  to  Christ.  "  God  hath 
sent  forth  the  spirit  of  his  Son  into  your  hearts,  whereby 
ye  cry  abba  Father,"  Gal.  iv.  6.  "  I  am  crucified  with 
Christ,  nevertheless  I  live  ;  yet  not  I,  but  Christ  liveth 
in  me,  and  the  life  which  I  now  live  in  the  flesh  I  Jive  by 
the  faith  of  the  Son  of  God,"  Gal.  ii.  20.  That  Spirit 
of  Christ,  that  seed  incorruptible  is  placed  in  the  heart, 
hi  the  moment,  when  the  sinner  urged  by  the  law,  flee- 
ing in  vain  from  its  sentence,  and  sinking  in  despair, 
cries  to  the  Saviour,  "  Lord,  help  me,  I  perish  j"  that 
is,  in  the  moment  when  with  his  heart  he  believes  in  the 
Son  of  God  f  oi'  salvation.     Christ,  by  his  obedience  to 


ROBERT  FINLEY,  A.  M.  3S9 

the  precept,  and  through  suffering  the  full  penalty  of  the 
law,  hath  thereby  abolished  the  covenant  of  works. — 
Henceforth  the  soul  that  was  dead  in  sin  is  made  alive 
to  God  by  "  the  law  of  the  Spirit  of  life,"  and  is  made 
righteous  by  union  to  Christ,  in  such  a  great  and  sover- 
eign constitution  as  that  by  which  the  posterity  of  Adam 
would  have  stood  in  hiui  and  obtained  security  through 
his  righteousness ;  or  by  such  a  constitution  as  that 
wherein  they  "  sinned  in  him  and  fell  with  him  in  his 
first  transgression."  "  For  as  by  one  man's  disobedi- 
ence many  were  made  sinners,  so  by  the  obedience  of 
oae  shall  many  be  made  righteous,"  Rom.  v.  19.  The 
apostle,  therefore,  having  no  righteousness  of  his  own, 
rejoiced  greatly  in  the  discovery  of  the  Saviour's  merits, 
and  wished  with  intense  desire  to  be  found  in  him  at 
death,  and  to  appear  in  him  in  the  day  of  judgment. 

The  second  benefit  of  being  found  in  Christ,  is,  that 
thereby  we  partake  of  the  righteousness  which  is  of  God. 
The  righteousness  which  is  by  faith  was  planned  in  the 
wisdom  of  the  eternal  councils,  wrought  by  the  labours 
of  the  Son  of  God,  and  is  fully  equal  to  the  demands  of 
the  law  of  God. 

I.  The  scheme  was  laid  in  heaven  and  formed  in  infi- 
nite wisdom.  "  But  of  him  are  ye  in  Christ  Jesus,  who 
of  God  is  made  unto  us,  wisdom  and  righteousness,  sane- 
tification  and  redemption,"  1  Cor.  i.  SO.  None  but  God 
had  power  to  dissolve  the  covenant  of  works  and  hr-'ms 
in  the  better  righteousness  revealed  in  the  gospel.  It 
was  his  own  law,  which  he  alone  could  alter.  None  had 
wisdom  to  propose  a  new  way,  and  it  was  his  sovereign 
right  to  accept  or  to  refuse  a  substitute,  even  if  it  had 
been  proposed.  But  which  of  the  morning  stars  that 
sang  together  when  the  world  was  formed  could  have 


39v  NEW-JERSEY  PREACHER. 

conceived  the  plan  ?  Even  now  that  it  has  been  display- 
ed in  the  sight  of  both  worlds,  the  angels  desire  to  look 
into,  rather  than  fully  understand,  that  wondrous 
scheme  where  truth  and  mercy  meet  together.  Christ 
in  himself  precious  to  the  sinner,  is  still  more  precious, 
because  he  is  the  elect  of  God, 

2.  It  was  wrought  by  the  only  begotten  Son  of  God, 
who  was  the  brightness  of  the  Father's  glory.  Faith  tri- 
umphs, the  sinner  knows  whom  he  has  believed,  and  he 
rests  in  hope,  while  he  beholds  the  Lord  of  angels,  em- 
ployed in  the  work  of  his  redemption,  and  crushed  in  the 
wine-press  of  divine  wrath,  and  filling  up  the  vast,  out- 
line sketched  by  redeeming  love.  How  certain  is  our 
salvation,  since  we  obtain  the  forgiveness  of  our  sins, 
through  the  blood  of  one  «  who  is  the  image  of  the  in- 
visible God,  the  first  born  of  every  creature  ;  by  whom 
were  all  things  created,  that  are  in  heaven,  and  that  are 
in  earth,  visible  and  invisible,  whether  they  be  thrones, 
or  dominions,  or  principalities  or  powers,  and  who  is  be- 
fore all  things,  and  by  whom  all  things  consist,  Col.  i. 
li — 17.  We  admire,  we  adore,  we  believe  and  are  con- 
fident ;  we  rejoice  sometimes  with  joy  unspeakable  and 
full  of  glory*  when  we  see  him  who  was  in  the  form  of 
God,  assuming  the  form  of  a  servant,  and  made  under 
our  law,  that  he  might  redeem  us  that  were  under  the 
law.  «  It  is  God  that  justifieth,"  even  Jesus  who  is  the 
Lord  oar  righteousness,  God  over  all,  and  blessed  for- 
ever. 

3.  It  is  fully  equal  to  the  demands  of  the  law  of  God, 
The  sacred  writers  delight  to  tell  us,  that  whatsoever 
justice  required  at  the  sinner's  hand,  the  Saviour  paid, 
and  whatsoever  the  law  demanded,  Christ  fulfilled.  "  For 
he  hath  mads  him  to  be  sin  for  us  who  knew  no  sin,  that 


ROBERT  FINLEY,  A.  M.  5.91 

we  might  be  made  the  righteousness  of  God  in  him,"  2 
Cor.  v.  21.  The  Holy  Ghost  assures  us,  «  There  is  now 
no  condemnation  to  fhem  that  are  in  Christ  Jesus,  who 
walk  not  after  the  flesh,  hut  after  the  Spirit.  For  the 
law  of  the  Spirit  of  life  hath  made  us  free  from  the  law 
of  sin  and  death.  For  what  the  law  could  not  do  in  that 
it  was  weak  through  the  flesh,  God  sending  his  own  Son 
in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned 
sin  in  the  flesh,  that  the  righteousness  of  the  law  might 
be  fulfilled  in  us,"  Rom.  viii.  1 — 4.  Not  only  is  some- 
thing done,  but  all  things  are  prepared,  and  the  invita- 
tion freely  given,  may  be  confidently  accepted.  If  jus- 
tice demands  the  sinner's  blood,  the  Saviour  shews  his 
own.  If  God  requires  a  spotless  obedience,  the  Savi- 
our answers,  "Lo  I  come  to  do  thy  Avill ;  thy  love  is 
in  my  heart,"  Psal.  xl.  Well,  then,  might  our  sacred  po- 
et sweetly  sing  the  feelings  of  the  believing  sinner. 

But  speak,  my  Lord,  and  calm  my  fear ; 

Am  I  not  safe  beneath  thy  shade  ? 
Thy  vengeance  will  not  strike  me  hen.1, 

Nor  satan  dares  my  soul  invade. 

Yes,  I'm  secure  beneath  thy  blood, 

And  all  my  foes  shall  lose  their  aim  ; 
Hosannah,  to  my  dying  God, 

And  my  best  honors  to  his  name. 

IMPROVEMENT. 

1.  Let  us  build  our  hope  of  heaven  on  ft  crucified  Sa- 
viour. Other  foundation  can  no  man  lay  tSian  that  which 
is  laid  in  the  gospel  j  and  woe  to  that  man  who  in  the 
day  of  trial  is  not  found  in  Christ.  The  vain  hope*  of 
men  will  be  blown  away  like  chaff,  and  their  refuges  of 
lies  shall  disappear  when  God  shall  come  in  judgment. 


392  NEW-JERSEY  PREACHEJL 

Neither  hay,  nor  wood,  nor  stubble,  nor  gold,  nor  pre 
cious  stones,  can  endure  the  fire  that  shall  try  all  things. 
No  mention  will  then  be  made  of  sincere  but  imperfect 
obedience ;  nor  of  doing  as  well  as  we  can  and  commit- 
ting the  rest  to  the  mercy  of  God.  If  such  things  as 
these  could  have  availed,  Christ  had  never  wept  before 
the  gates  of  Jerusalem,  nor  in  the  garden  been  exceed- 
ing sorrowful,  nor  on  the  cross  endured  the  pains  of  the 
second  death.  Could  any  human  righteousness,  however 
sincere,  have  reached  to  the  forgiveness  of  sins,  angels 
had  never  seen  their  Lord  expiring,  nor  the  sun  hid  his 
face,  while  Jesus  was  forsaken  of  his  Father.  Seeing, 
then,  that  Christ  is  slain  as  our  passover,  let  us  labour 
to  be  sprinkled  with  his  blood,  lest  the  destroying  angel 
find  us.  Men  cannot  be  saved  simply  because  Christ  has 
died.  They  must  receive  him,  and  rest  upon  him  alone 
for  salvation  as  he  is  offered  in  the  gospel.  To  profess 
a  reliance  on  his  merits,  and  yet  neglect  to  apply  to  him 
for  righteousness  and  atonement,  what  is  it,  but  to  mock 
God  and  deceive  ourselves.  The  very  death  of  Christ 
may  and  must  increase  the  condemnation  of  thousands 
ii  who  going  about  to  establish  their  own  righteousness, 
have  not  submitted  themselves  to  the  righteousness  of 
God.  For  this  is  the  condemnation,  that  light  has  come 
into  the  world,  and  men  have  loved  and  chosen  darkness 
rather  than  light;  nor  will  they  come  to  Christ  that 
they  may  have  life." 

2.  Let  us  examine  ourselves  whether  our  faith  he  true, 
and  such  as  God  requires.  The  faith  of  the  gospel  is  not 
a  fancy.  The  faith  of  Christ  is  not  a  cold  speculation, 
neither  is  the  apprehension  of  the  Saviour  a  dead  and 
lifeless  act.  Faith  in  Christ  may  seem  a  fancy,  to  those 
who  have  never  seen  the  holiness  of  God,  which  like  a 


ROBERT  FINLEY,  A.  M.  333 

devouring  fire  will  consume  the  unbelieving  and  impeni- 
tent. It  may  appear  a  visionary  system  to  those  who 
were  never  convinced  of  sin.  It  may  be  dead  in  those 
who  have  only  learned  Christ  as  a  name  or  head  of  par- 
ty. But  to  those  who  have  seen  and  felt  that  they  were 
sinners,  exposed  to  the  wrath  and  curse  of  God  ;  to  whom 
God  has  appeared  a  judge,  and  his  name  vengeance  ;  to 
such,  faith  in  a  Saviour  "  bearing  our  sins  in  his  own 
body  on  the  tree,"  becomes  a  reality — a  reality,  0  !  how 
precious  !  To  t  hem  it  is  "  the  substance  of  things  hoped 
for,"  the  pardon  of  their  sins,  «  and  the  evidence  of 
things  not  seen,"  the  opening  door  to  heaven.  There  is, 
indeed,  a  wide  difference  in  men's  constitutions,  educa- 
tion, and  modes  of  thinking.  But  can  there  be  a  consti- 
tution so  cold,  an  education  so  defective,  or  a  mode  of 
thinking  so  unhappy,  as  to  hinder  the  faith  which  is  pro- 
duced by  the  baptism  of  the  Holy  Ghost  and  fire,  from 
melting  the  heart  with  love,  kindling  up  the  honorable 
zeal  of  a  renewed  mind,  and  raising  the  heart  to  God  ?  Or 
can  that  which  unites  to  Christ,  and  is  accompanied  with 
the  spirit  of  adoption  remain  a  dead,  inactive  principle  ? 
Impossible.  As  well  might  the  sun  remain  and  yet  cease 
to  warm,  as  the  soul  be  made  partaker  of  true  faith,  and 
yet  know  nothing  of  what  the  apostle  felt  when  he  wrote, 
«  Whom  having  not  seen  ye  love,  in  whom,  though  now 
ye  see  him  not,  yet  believing  ye  rejoice  with  joy  un- 
speakable and  full  of  glory,"  1  Pet.  i.  8.  It  will  over- 
come the  world  in  some  measure,  and  give  the  victory 
over  sin. 

Lastly,  Let  all  take  encouragement  to  seek  that  salva- 
tion which  is  of  grace  through  faith.  It  is  a  broad  land 
of  wealth  unknown,  where  millions  may  obtain  mer- 
cy, peaee,  and  eternal  reconciliation.    None  so  old,  so 

SB 


mi  2CEW-JERSEY  PREACHED. 

stubborn,  so  sick  or  discouraged  with  sin  as  not  to  find 
here  a  remedy  suited  to  their  case.  There  is  help 
laid  on  one  that  is  mighty  and  able  to  save  unto  the  ut- 
termost ;  and  it  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Jesus  Christ  came  into  the  world  to 
save  sinners.  Whosoever  will,  let  him  come  and  take 
of  the  water  of  life  freely.  It  was  dearly  purchased 
with  blood  ;  but  it  is  offered  without  money  and  without 
price  to  all  who  need  it.  The  door,  though  straight, 
stands  open  night  and  day  to  every  one  that  wishes  to 
enter.  O  !  could  I  dispel  the  fear  of  the  weak  and 
trembling,  and  help  them  to  believe  it  would  give  them 
peace.  Could  I  bring  to  Christ  the  laboring  and  heavy 
laden,  he  would  give  them  rest.  O !  could  I  reach  a 
true  conviction  to  the  careless  heart,  and  lay  it  pierced 
at  the  cross,  I  might  then  open  the  Saviour's  bleeding 
wounds,  and  pour  upon  the  mourning  sinner  the  streams 
of  life  and  joy.  Let  the  ends  of  the  earth  look  to  him 
and  be  saved.  Let  sinners  come  as  a  cloud ;  there  is 
room  ;  and  when  they  have  come  there  still  is  room.  We 
testify  in  the  name  of  Christ  that  the  crimson  sin  shall 
be  purged  away,  and  the  scarlet  dye  shall  be  washed 
out,  in  the  fountain  that  was  opened  for  sin  and  unelean- 
ness.  The  Saviour  stood  on  earth,  and  cried,  "If  any 
man  thirst,  let  him  come  to  me  and  drink."  From  heav- 
en he  declares  the  same  saying,  that  he  has  no  pleasure 
in  the  sinner's  death. 

Hark  !  wandering  sinner,  he  calls  to  you.  Hark ! 
wretched  child  of  man,  he  calls  to  you.  Wherefore  go, 
and  fear  not  to  go.  Christ  died  for  sin.  He  died  to 
melt  the  sinner's  heart.  He  died  to  be  a  refuge  and  a 
righteousness.  His  Mounds  are  open  whither  you  may 
ilee.    Flee  with  believing  speed.    The  robe  of  his  righte- 


ROBERT  FINLEY,  A.  M,  #5 

ousness  is  prepared  to  cover  you,  and  place  you  spotless 
before  your  God.  May  each  of  us  be  found  in  Christ, 
not  having  our  own  righteousness,  which  is  of  the  law, 
but  that  which  is  through  the  faith  of  Christ,  the  righte- 
ousness which  is  of  God  by  faith. 

Unto  him  that  loved  us  and  washed  us  from  our  sins 
in  his  own  blood,  and  hath  made  us  kings  and  priests  un- 
to God  and  his  Father,  to  him  be  glory  and  dominion 
forever  and  ever. — AMEN. 


SERMON  XXII. 

DESTRUCTION  OP  THE  WICKED. 

Prov.   sit.  32. 
The  wicked  is  driven  away  in  his  wickedness/ 

BY  THE  REV.  SAMUEL  FISHER, 

Pastor  of  the  Presbyterian  Congregation  at  Morris-Town, 


STEW-JERSEY  PREACHER. 
SERMON  XXU. 

Prov.  xiv.  32. — The  wicked  is  driven  away  in  his  wickedness. 

JL  HIS  world  is  peopled  with  a  multitude  of  inhabitants. 
of  various  descriptions,  and  possessing  various  charac- 
ters. If  we  look  abroad  through  the  earth,  and  take  a 
survey  of  mankind,  we  shall  perceive  almost  as  many 
shades,  in  the  characters  of  men,  as  there  are  different 
individuals  in  the  human  race.  But  notwithstanding  this 
variety,  the  scriptures  inform  us,  that,  in  the  sight  of 
God,  who  <*  seeth  not  as  man  seeth,"  there  are  two 
classes,  which  comprehend  every  individual. 

These  classes  are  denominated  the  righteous  and  the 
wicked.  However  various  their  characters  may  appear 
in  the  eye  of  man,  in  the  sight  of  God  a  clear  line  of 
distinction  is  drawn  between  them.  In  his  view,  it  is 
impossible  that  these  classes  should  be  blended  together; 
they  are  always  distinct  and  separate.  That  change 
which  is  wrought  in  the  heart,  by  the  Holy  Spirit,  and 
which  in  scripture  is  called  the  new  birth,  forms  the  dis- 
criminating line.  Those  who  have  been  born  again,  in 
whose  hearts  a  principle  of  holiness  has  been  implanted 
by  the  Spirit  of  God,  are  termed  the  righteous  ;  and  those 
who  still  remain  in  their  natural  state,  are  termed  the 
wicked.  This  is  a  distinction  of  no  trifling  import.— 
When  viewed  in  connexion  with  its  consequences,  it  will 
appear  of  unspeakable  importance  to  every  individual  of 
the  human  race.    The  righteous  arc  the  friends%f  Go4 


400  NEW-JERSEY  PREACHER. 

but  the  wicked  are  bis  enemies.  The  righteous  are  des^ 
tined  to  eternal  life,  but  the  -wicked  to  eternal  death. — 
Hence,  it  is  important  that,  in  this  life,  we  be  ahle  clear- 
ly to  ascertain  to  which  of  these  classes  of  persons  we 
belong,  that  we  may  know  the  destiny  which  awaits  us 
in  the  life  to  come. 

To  aid  in  this  enquiry,  and  to  stimulate  all  carefully 
to  engage  in  it,  I  design,  in  the  sequel  of  this  discourse, 

J.  To  point  out  some  things,  which  characterize  the 
wicked.     And, 

II.  To  show  what  is  implied  in  their  being  "  driven 
away  in  their  wickedness." 

In  the  first  place,  I  am  to  point  out  some  things  which 
characterize  the  wicked  $  or  which  distinguish  them 
from  the  righteous. 

"  The  scripture  hath  concluded  all  under  sin."  No 
truth  is  more  clearly  demonstrable,  from  the  word  of 
God,  than  that  every  son  and  daughter  of  Adam  is,  by 
nature,  totally  alienated  from  God,  "  by  wicked  works." 
And  even  those,  who  are  the  subjects  of  renewing  grace, 
have  still  the  remains  of  sin  and  corruption  dwelling  in 
them  ;  for,  saith  the  word  of  God,  "  There  is  not  a.  just 
man  upon  earth  that  doeth  good  and  sinneth  not."  There 
is,  therefore,  a  sense,  in  which  all  arc  wicked.  But  the 
term  wicked,  in  the  text,  is  put  in  opposition  to  the  term 
righteous,  and  signifies  all  those,  who  still  remain  in  their 
natural  state.  Hence,  by  the  xvicked  we  are  to  under- 
stand those  who  have  never  been  renewed  by  the  Spirit 
of  God,  and  consequently  are  not  united  to  Christ  by  a 
true  ami  living  faith.  Such  persons  possess  an  unsub- 
missive temper — a  carnal  mind,  which  is  "  not  subject 
to  the  law  of  God,  neither  indeed  can  be."  They  have 
no  love  for  the  true  character  of  God,  but  are  supreme 


SAMUEL  FISHER,  401 


ly  devoted  to  self.    Being  "  after  the  flesh,  they  mind 
the  things  of  the  flesh." 

Unrenewed  persons  manifest  that  they  are  justly  de- 
nominated the  wicked. 

1.  By  their  feelings  and  conduct  towards  God. 

They  may,  indeed,  imagine  that  they  love  God  ;  but 
this  arises  either  from  self-deception,  or  from  ignorance 
of  his  true  character  ;  for  the  declaration  of  God's  word 
is  undoubtedly  true,  that  "  the  carnal  mind  is  enmity 
against  God."  Carnal  men  do  «  not  like  to  retain  God 
in  their  knowledge."  They  may  imagine  God  to  be  al- 
together such  an  one  as  themselves,  and  thus  feel  pleas- 
ed with  his  character.  But  let  them  view  the  character 
of  God,  as  manifested  in  his  works,  and  as  described  in 
his  holy  word  ;  as  the  righteous  Sovereign  of  the  uni- 
verse, as  holding  the  destinies  not  only  of  nations,  but 
likewise  of  individuals,  in  his  own  hands  ;  as  ruling  in 
the  hearts  of  men,  and  making  one  vessel  to  honor  and 
another  to  dishonor,  as  wisdom  dictates,  and  they  will 
soon  discover  that,  so  far  from  loving  God,  their  hearts 
are  full  of  enmity  towards  him. 

The  various  dispensations  of  divine  Providence  are 
well  calculated  to  make  sinners  acquainted  with  them- 
selves, and  to  discover  the  enmity  of  their  hearts  towards 
God.  When  the  course  of  events  corresponds  with  the 
desires  and  pursuits  of  their  selfish  hearts,  they,  no 
doubt,  can  acquiesce  with  cheerfulness.  There  is  no 
reason  why  they  should  not ;  for  they  pursue,  without 
interruption,  the  desires  of  their  hearts.  So  long  as  God 
suffers  sinners  to  be  joined  to  their  idols,  they  will  have 
no  difficulty  in  persuading  themselves  that  they  love 
him.  But  when,  in  his  righteous  sovereignty,  he  is 
pleased  to  touch  their  idols  ;  when  he  deems  it  best  to 

Vox.  i.  3  C 


m  ?vEW-JERSEY  PREACHED. 

thwart  their  plans,  and  to  frustrate  their  undertakings, 
the  enmity  of  their  hearts  soon  makes  its  appearance. 
They  murmur  against  their  heavenly  parent,  and  refuse 
submission  to  his  righteous  dealings.  The  language  of 
their  hearts,  if  not  of  their  lips,  is,  that  he  is  an  hard 
master. 

There  are  various  ways  in  which  the  wicked  manifest 
the  opposition  of  their  hearts  to  God.  Sometimes  they 
do  it  by  violating  his  holy  laws  ;  thereby  casting  con- 
tempt upon  his  character,  as  a  sin-hating  God.  Instead 
of  remembering  "the  Sabbath  day  to  keep  it  holy,"  they 
do  not  hesitate  to  profane  it,  in  the  pursuit  of  pleasure 
or  worldly  gain.  They  profane  God's  name,  and  treat 
his  religion  and  its  ordinances  with  contempt.  Thus, 
though  in  words  carnal  men  may  acknowledge  God,  in 
works  they  deny  him. 

2.  The  wicked  manifest  their  true  characters,  by  the 
treatment  which  the  blessed  Saviour,  and  the  glorious 
plan  of  salvation  by  him,  receive  at  their  hands.     Won- 
derful was  that  love  of  God  which  prompted  him  to  give 
the  only  begotten  Son  of  his  bosom  to  ransom  a  ruined 
world.     Inlinite  was  that  condescension,  in  the  Son  of 
God,  that  led  him  to  become  "  obedient  unto  death,  even 
the  death  of  the  cross,"  that  he  might  open  a  door  for 
the  pardon  of  sinners,  and  their  reception  to  the  favour 
of  God.     But  notwithstanding  this  love  and  condescen- 
sion ;  notwithstanding  this  Son  of  God  is  the  only  Sa- 
viour i  yea,  the  only  Mediator  between  God  and  man, 
by  whom  we  can  have  access  unto  the  Father,  as  our  re- 
conciled God  and  Judge  ;  and  notwithstanding  this  com- 
passionate Saviour  is  every  day  pleading  with  sinners  to 
come  unto  him  and  live,  they  turn  a  deaf  ear  to  his  calls, 
fhey  refuse  to  listen  to  his  invitations,  and  say,  by  their 


SAMUEL  FISHER.  40.S 

«onduct»  V  We  will  not  have  this  man  to  reign  over  us." 
His  love,  his  condescension,  his  sufferings,  have  no  in- 
fluence upon  them.  They  even  "  mock  the  pangs  hi 
which  he  died."  Though,  in  the  view  of  all  holy  beings, 
Christ  is  the  "  chief  among  ten  thousand,  and  altogether 
lovely,"  jet,  in  the  eyes  of  the  wicked,  "  he  hath  no 
form  nor  comeliness"  that  they  should  desire  him.  O 
sinners,  do  I  appear  in  your  eyes  as  "  one  that  mock- 
eth,"  when  I  utter  such  things  ?  But  where  is  the  evi- 
dence of  a  different  temper  and  conduct  ?  Jesus,  the  Sa- 
viour, has  long  been  extending  the  arms  of  merey  towards 
you  :  have  you  run  to  his  embrace  ?  Long  has  he  been 
pleading  with  you,  in  tender  accents,  to  give  him  your 
hearts  :  have  you  devoted  yourselves  to  him  ?  Far  oth- 
erwise !  You  treat  with  neglect,  if  not  with  contempt, 
his  dying  injunction,  and  thereby  manifest  most  clearly, 
that  you  are  not  of  the  number  of  his  obedient  followers. 
**  If  ye  love  me,"  says  lie,  "  keep  my  commandments." 
3.  The  wicked  manifest  their  true  characters,  by  their 
feelings  and  conduct  towards  their  fellow-men.  Though 
pride  and  a  regard  to  personal  reputation  often  operate 
as  powerful  restraints  to  prevent  the  outbreakings  of 
vice,  yet,  as  the  wieked  are  actuated  entirely  by  selfish 
motives,  they  often  overleap  those  barriers,  which  Prov- 
idence places  in  their  way.  Hence  dishonesty,  fraud, 
violence,  and  a  desire  to  deceive  and  overreach  their 
neighbours,  are  striking  traits  in  the  character  of  the 
wicked.  They  are  utter  strangers  to  that  heavenly  max- 
im, which  ought  ever  to  regulate  our  intercourse  with 
our  fellow-men.  f*  All  things  whatsoever  ye  would  that 
men  should  do  to  you,  do  ye  even  so  to  them."  The 
breasts  of  the  wicked  are  the  harbor  of  all  those  angry 
passions,  which  so  often  disturb  the  peace  of  society. 


iui  JsTiW JERSEY  PREACHER 

With  propriety  are  they  compared  to  the  "  troubled  sea 
when  it  eaunot  rest ;  whose  waves  cast  up  mire  and  dirt." 
Often  do  they  burn  with  anger,  malice  and  revenge  to- 
wards their  enemies.  Yea,  some  impious  wretches  even 
desire  the  power  of  Omnipotence,  merely  to  vent  the 
feelings  of  their  resentment  upon  those  who  have  offend- 
ed them.  Regardless  themselves  of  the  doom  that 
awaits  them,  they  rashly  venture  to  imprecate  the  dam- 
nation of  hell  upon  those  of  their  fellow-creatures,  who 
chance  to  thwart  them,  in  the  objects  of  their  pursuit. 
He  who  fears  not  God,  will  regard  man  no  farther  than 
interest  dictates. 

Thus  I  have  attempted  to  point  out  some  of  the  ways, 
in  which  sinners  manifest  their  true  characters,  and 
prove  that  they  are  with  propriety  denominated  the  wick- 
ed. However  painful  the  consideration,  the  scriptures 
assures  us  that  they  are  enemies  to  God  and  human  hap- 
piness. But  their  work  of  iniquity  will  soon  be  over ; 
for  should  they  even  persist  in  their  impenitence,  they 
will  not  long  be  suffered  to  disturb  the  peace  of  the 
Avorld,  nor  mar  the  felicity  of  God's  people.  "  The  tri- 
umphing of  the  wicked  is  short;"  for,  saith  the  text. 
"  The  wicked  is  driven  away  in  his  wickedness." 

I  shall  now  attempt,  as  proposed, 

II.  To  show  what  is  implied  in  the  wicked  being  driv- 
en away  in  their  wickedness. 

In  doing  this,  it  may  be  proper  to  notice  the  time,  the 
manner,  and  the  circumstances  of  their  banishment. 

1.  The  time.  From  the  latter  clause  of  the  verse, 
from  which  the  text  is  taken,  it  is  evident  that  the  time 
alluded  to,  is  the  time  of  the  sinner's  death.  It  is  that 
period,  which  closes  his  state  of  probation,  and  ushers 
him  into  the  world  of  spirits,  to  receive  his  final  adjudi- 


SAMUEL  FISHER.  405 

cation.  "  It  is  appointed  unto  men  once  to  die,  but  after 
this  the  judgment."  In  the  war  of  death  there  is  no 
discharge.  Though  God,  for  wise  purposes,  may  permit 
sinners  to  have  a  long  standing  upon  the  earth,  yet  their 
bounds  are  set,  which  they  cannot  pass.  When  the  ap- 
pointed period  arrives,  they  must  depart.  Death  will 
level  them  with  the  dust.     Let  us,  then, 

2.  Notice  the  manner  of  their  banishment. 

"  The  wicked  is  driven  away."  Driven  with  violence. 
To  be  driven  away,  implies  force  used  to  compel  us  to 
go  any  where  contrary  to  our  inclination,  as  the  ox  is 
driven  by  whips  and  goads  to  the  slaughter-house.  As 
chaff  is  irresistibly  impelled  before  the  driving  whirl- 
wind, so  death  will  bear  away  the  wicked.  "  As  the 
whirlwind  passeth,  so  is  the  wicked  no  more."  How- 
ever strongly  they  may  be  attached  to  this  world ;  to  its 
riches,  its  honors,  its  pleasures,  and  its  vicious  pursuits ; 
though  they  make  the  world  their  God,  and  cleave  to  it 
with  their  wliole  heart,  yet  the  time  is  fast  approaching, 
when,  however  unwillingly,  they  must  be  forced  away 
from  all  these  things.  There  will  be  no  bantering  with 
death  ;  nor  can  he  ever  be  bribed.  The  moment  of  his 
approach,  the  guilty  wretch  must  go. 

Stout-hearted  sinners  often  mock  at  death,  and  defy 
his  power,  when  viewed  at  a  distance  ;  but  upon  his  near 
approach,  their  proud  hearts  misgive  them — their  cou- 
rage fails — trembling  seizes  upon  them — they  recoil  at 
the  dark  prospect  which  lies  before  them — they  cling  to 
life — they  dare  not  die— they  plead  for  a  short  respite  ; 
but  unrelenting  death  is  not  moved  by  their  cries  of  an- 
guish. Deaf  to  their  untimely  solicitations,  he  cuts  the 
brittle  thread  of  life,  and  hurries  them  away  to  the  bar 
of  judgment.    The  wicked  are  often  driven  away  sud- 


XEW-JERSEY  PREACHER. 

ilcnly.  God  bears  long  with  sinners  many  times,  that 
they  may  have  a  space  for  repentance.  But  when  they 
abuse  his  patience,  and  persist  in  their  sinful  courses,  he 
is  often  induced  to  drive  them  away  in  a  sudden  and  aw- 
ful manner,  without  a  moment's  warning.  When  they 
are  saying  to  themselves  "  peace  and  safety,  then  sudden 
destruction  cometh  upon  them."  And  we  read  in  the 
word  of  God,  «  He  that  being  often  reproved,  hardeneth 
iris  neck,  shall  suddenly  be  destroyed,  and  that  without 
remedy." 

But  what  aggravates  the  banishment  of  the  wicked 
most  of  all,  is  that  they  will  be  driven  away  in  their  zvick- 
edncss*  This  is  an  awful  consideration  ;  for  their  sins 
will  render  it  utterly  impossible  for  them  ever  to  be  ad- 
mitted into  heaven.  If  they  could  but  be  delivered  from 
sin,  in  death,  they  might  hope  for  a  happy  immortality. 
Hutbeiug  driven  away  in  their  wickedness,  they  must  in- 
evitably sink  down  to  hell,  where  all  the  workers  of  in- 
i<  v  ill  be  forever  banished.     How  important,  then, 

«;■  d  man,  to  forsake  thy  sins  immediately,  before 

d<  stakes  thee  !     The  same  character  which  you 

sustain,  when  driven  away,  you  will  forever  possess. 

This  leads  me, 

3.  To  speak  more  particularly  of  the  circumstances, 
connected  with  the  banishment  of  the  wicked. 

And  here  let  it  be  seriously  considered,  that  the  wick- 
ed, at  death,  will  be  driven  from  all  hope  of  happiness, 
either  in  this  life,  or  in  the  life  to  come.  As  all  the 
treasures  which  they  have  laid  up  for  themselves  are 
confined  to  this  world,  it  will,  undoubtedly,  be  hard  part- 
ing. But  part  they  must.  The  wicked  youth  whose 
heart  has  beat  high  with  expectation,  who  has  neglected 
ills  God,  and  pursued  the  phaniom  of  happiness  through 


SAMUEL  FISHER,  ft* 

all  the  giddy  round  of  youthful  dissipation,  though  a 
thirst  for  worldly  pleasures  may  entwine  itself  around 
every  fibre  of  his  soul,  must  nevertheless,  be  torn  from 
them  all,  and  be  dragged  like  a  convicted  felon  to  the 
judgment  seat,  and  from  thence  to  the  place  of  execu- 
tion. The  tears  of  weeping  parents  will,  then,  be  utter- 
ly unavailing  ;  for  nothing  can  ward  off  the  deadly  blovv- 

The  epicure,  whose  only  happiness  consists  in  pam- 
pering his  bodily  appetite,  and  in  pleasing  his  palate, 
will  be  driven  from  his  rich  repast,  and  the  choice  vi- 
ands which  adorned  his  table  will  then  only  serve  to  ag- 
gravate his  wo. 

The  beastly  drunkard  will  be  driven  from  the  cup  of 
intoxication.  The  inebriating  draught  will  no  longer 
serve  lo  drown  the  sorroAvs  of  his  soul ;  but,  on  the  con- 
trary, will  add  fuel  to  the  flames  of  despair.  The  miser 
will  be  driven  from  his  hoarded  treasures.  The  de- 
bauchee will  be  driven  from  the  scenes  of  his  impurity. 
The  gambler  will  be  driven  from  his  midnight  revelry. 
The  profane  swearer  will  be  driven  away  with  his  very 
curses  upon  his  tongue.  The  aged  sinner,  even  now 
bending  over  the  grave,  will  be  driven  from  the  poor 
remnant  of  life  to  which  he  still  clings,  and  though  a» 
hundred  years  old,  will  die  accursed.  Sinners  of  every 
description  must  soon  be  driven  from  all  that  is  dear  to 
them  in  life.  But  if  this  was  all,  they  would  be  com- 
paratively happy.  But,  ah  !  no.  A  dreadful  curse  awaits 
them  in  the  world  to  come.  When  they  leave  this  world 
they  must  appear  before  the  bar  of  an  angry  God,  to  re- 
ceive their  final  doom.  And  where,  then,  must  they  be 
driven  ?  They  must  be  driven  from  the  presence  of  God. 
*7  in  whose  presence  is  fulness  of  joy,  and  at  whose  right 
kand  there  are  pleasures  for  evermore."     They  will  he 


408  NEW-JERSEY  PREACHER. 

driven  from  the  favor  of  God,  and  from  the  throne  of 
mercj.  Never,  never  more  will  the  enchanting  sound 
of  mercy's  voice  salute  their  ears.  This  heavenly  mes- 
senger will  hid  them  an  eternal  adieu.  In  this  world 
they  are  permitted  to  associate  with  God's  people,  and 
to  enjoy  much  good  society ;  hut  they  will  he  driven 
from  all  this.  Never  more  will  they  listen  to  the  ac- 
cents of  friendship.  And  all  those  tender  sympathies 
which  unite  together  kindred  souls  will  he  forever  past 
and  gone.  Even  the  compassionate  Saviour,  whose  soul 
is  tenderness  itself,  and  who,  now,  with  melting  accents 
pleads,  "  Come  unto  me,  all  ye  that  lahor  and  are  heavy 
laden,  and  I  will  give  you  rest,"  then,  armed  with  the 
sword  of  justice,  will  pronounce  the  dreadful  doom — ■ 
"  Depart  ye  cursed  !"  But  O  !  where,  where  must  they 
depart  ?  Into  happiness  ?  Into  the  society  of  the  bless- 
ed ?  Ah,  no  !  Into  hell !  into  everlasting  fire  !  amongst 
devils  and  damned  spirits,  for  whom  this  fire  was  pre- 
pared !  «  where  their  worm  dieth  not,  and  their  fire  is 
not  quenched."  Being  driven  away,  in  their  wickedness, 
they  will  be  completely  fitted  for  hell.  They  will  be 
driven  from  the  land  of  hope,  into  the  regions  of  ever- 
lasting despair.  Supported  by  hope,  men  will  encounter 
great  difficulties,  and  undergo  severe  pain  and  distress 
with  fortitude.  The  blessed  martyrs,  who  laid  down 
their  lives  for  the  religion  of  Christ,  supported  by  the 
hope  of  soon  being  present  with  the  Lord,  went  biMly 
to  the  stake,  and  endured  the  flames  of  martyrdom  even 
with  exultation.  But  those  who  are  driven  away  in  their 
wickedness,  will  not  have  one  ray  of  hope  to  cheer  the 
gloom  of  their  infernal  prison.  "  Tortured  with  keen 
despair  they  lie,  yet  wait  for  fiercer  pain." 


SAMUEL  FISHEK.  40fr 

These  are  some  of  the  circumstances  under  which 
those  must  depart  who  are  driven  away  in  their  wicked- 
ness. 

In  view  of  this  solemn  subject,  who  will  still  venture 
to  persist  in  sin  ?  O,  wicked  man  !  O,  wicked  woman  I 
awake  from  your  sinful  slumbers  !  you  stand  upon  a 
precipice — -an  awful  precipice.  The  fatal  gulph  yawns 
wide  to  receive  you.  Seize  the  kind  hand  of  mercy  which 
the  Saviour  extends,  or  you  will  soon  sink  into  eternal 
despair :  "  for  the  wicked  is  driven  away  in  his  wicked- 
ness." 

O  merciful  Saviour,  spare  the  rebels,  and  make  thetrt 
the  trophies  of  thy  victorious  grace  ! — AMEN. 


Vol.  i.  3  1) 


SERMON  XXIII. 

TBIUMPH  OF  THE  RIGHTEOUS. 

Frov.  xiv.  32. 
Bat  the  righteous  hath  hope  la  his  death, 

BY  THE  REV.  SAMUEL  FISHEH, 

Pastor  of  die  Presbyterian  Congregation  at  Morris-Town. 


NEW-JERSEY  PREACHER. 
SERMON  XXIII. 

Prov.  xiv.  32. — But  the  righteous  hath  hope  in  his  death. 

A  HE  benevolence  and  compassion  of  our  heavenly  Pa- 
rent are  most  illustriously  displayed  in  his  holy  word. — 
The  precious  truths  which  are  there  revealed,  if  cor- 
dially received  by  our  fallen  race,  are  eminently  calcu- 
lated to  promote  their  temporal  and  eternal  welfare. — 
Has  the  pencil  of  inspiration  drawn  a  striking  portrait  of 
the  natural  man  ?  It  is  to  teach  us  the  horrors  of  that 
state  into  which  we  have  plunged  ourselves  by  sin.  Is 
the  wonderful  plan  of  salvation,  by  Jesus  Christ,  unfold- 
ed in  the  scriptures  ?  It  is  to  induce  men  to  seek  an  in- 
terest in  his  atoning  sacrifice,  that  they  may  become 
partakers  of  that  blessedness  which  he  has  purchased 
for  all  those  who  are  his  disciples  indeed.  Do  the  scrip- 
tures warn  us  of  the  fatal  consequence  of  persisting  in 
sin  ?  It  is  to  excite  us  to  break  otffrom  sin,  by  repent- 
ance ;  and  transgression,  by  turning  to  the  Lord.  Do 
they  speak,  in  raptures,  of  that  glory  which  shall  be  re- 
vealed in  those  who  die  in  the  Lord  ?  It  is  to  animate 
us,  by  the  cheering  prospect,  to  fight  manfully  the  good 
fight  of  faith,  that,  in  the  end,  we  may  lay  hold  on  eter- 
nal life.  To  promote  this  benevolent  object,  was,  un- 
doubtedly, the  design  of  the  wise  man,  in  the  text.  In  a 
concise,  though  forcible  manner,  he  brings  up  to  our 
view,  in  this  verse,  both  the  righteous  and  the  wicked, 
with  regard  to  the  prospect  before  them.     To  the  char- 


414  ^'EW-JERSEY  PREACHER. 

acter  and  destination  of  the  wicked,  I  have  attended  ia 
the  proceeding  discourse.  Pursuing  the  plan  of  the  wise 
man,  I  propose,  now,  to  speak  of  the  character  and  pros- 
pect of  the  righteous,  that,  if  possible,  some  may  he  ex- 
cited to  walk  in  the  ways  of  wisdom,  whose  ways  are 
ways  of  pleasantness,  and  ail  whose  paths  are  peace. 
In  pursuing  the  subject,  therefore,  I  propose, 

I.  To  speak  of  the  character  of  the  righteous. 

II.  Point  out  the  nature  and  objects  of  their  hope,. 
And, 

-  III.  Shew  the  foundation  on  which  their  hope  rests. 
**  But  the  righteous  hath  hope  in  his  death." 
First,  then,  I  am  to  speak  of  the  character  of  the 
righteous. 

Whoever  examines  with  care  the  sacred  scriptures, 
With  a  view  to  become  acquainted  with  the  truths  which 
are  there  revealed,  will  undoubtedly  perceive  a  line  of 
discrimination,  distinctly  drawn,  which  divides  the  whole 
human  race  into  two  distinct  classes.  On  the  one  side 
are  those  who  remain  in  their  natural  state ;  while,  on 
the  other,  are  those  who  have  been  born  of  the  Spirit  of 
God.  The  latter  arc  termed  the  righteous ;  the  former, 
the  wicked.  By  the  righteous,  therefore,  in  the  text, 
we  are  to  understand  those  who  have  been  renewed  in 
the  temper  of  their  minds.  We  are  not  to  suppose,  how- 
ever, that  this  renovation  of  heart,  by  the  Holy  Ghost, 
takes  place  on  account  of  any  superior  goodness  perceiv- 
able in  them  before  their  regeneration ;  for  we  read  in 
the  word  of  God,  that  **  it  is  not  of  him  that  vvilleth,  nor 
of  him  that  runneth,  but  of  God  that  sheweth  mercy.'* 
By  nature  the  righteous  are  no  better  than  others.  In 
ibis  respect,  <«  they  are  all  gone  out  of  the  way ;  they 
are  together  become  unprofitable  :  there  is  none  that 


SAMUEL  FISHER.  415 

doeth  good,  no  not  one."  Bat.  being  united  to  Christ  by 
faith,  **  as  the  branch  is  united  to  the  vine,"  they  are  in 
this  sense  identified  with  hira,  and  are  justified  on  the 
ground  of  his  righteousness,  which  is  imputed  to  them. 
It  is  on  this  ground  that  they  are  termed  the  righteous, 
in  distinction  from  those  who  continue  in  impenitence. 
This  distinction  is  not  merely  speculative.  The  holy 
principle  which  is  implanted  in  the  renewed  soul  will 
have  a  practical  influence  npon  the  life.  Hence  the  Sa- 
viour says,  concerning  his  professed  disciples,  "  By  their 
fruits  shall  ye  know  them." 

1.  The  righteous  will  discover  their  true  characters 
by  their  feelings  and  conduct  towards  their  heavenly 
Parent. 

Having  had  the  image  of  God  reinstamped  upon  their 
souls,  they  will  take  delight  in  his  holy  character.  They 
will  be  pleased  with  every  thing  revealed  of  God,  cither 
in  his  works,  or  in  his  word.  It  will  afford  them  the 
most  exalted  satisfaction,  to  reflect  that  he  is  on  the 
throne  of  the  universe  ;  and  that  in  righteous  sovereign- 
ty, he  does  his  pleasure,  «  in  the  army  of  heaven,  and 
among  the  inhabitants  of  (lie  earth."  Knowing  the  per- 
fections of  his  nature,  they  will  rejoice  to  be  in  his  hands 
and  altogether  at  his  disposal.  Though,  in  consequence 
of  remaining  sin,  they  will  find  that  their  resignation  is 
not  perfect ;  yet  so  far  from  justifying  themselves  on 
this  account,  it  will  be  their  constant  grief  that  they  are 
not  entirely  resigned  to  the  will  of  God.  They  will  sin- 
cerely endeavor  to  vield  obedience  to  all  God's  com- 
mandments, and  to  honor  him  by  a  careful  observance 
of  those  ordinances  and  institutions  which  he  has  enjoin- 
ed. They  will  have  no  desire  that  the  plan  of  divine 
government  should  be  altered,  or  the  requirements  of  the 


416  KEW-JERSEY  PREACIIEK. 

law  abated.  However  imperfect  their  obedience  may 
be,  they  can,  in  heart,  unite  with  the  apostle  and  say, 
"  The  law  is  holy,  and  the  commandment  holy,  and  just, 
and  good."  They  can  clearly  perceive  that,  were  all  the 
creatures  of  God  to  yield  a  perfect  obedience  to  his  laws, 
unmingled  felicity  would  reign  throughout  the  universe. 

2.  The  righteous  will  manifest  their  true  character 
.by  their  treatment  of  the  Saviour. 

Having  been  brought  to  realize  their  ruined  condition 
by  nature,  they  will  look  to  Christ,  and  to  him  alone,  for 
help.  They  will  esteem  him  to  be  excellent,  the  chief 
among  ten  thousands,  and  altogether  lovely.  They  will 
be  disposed  to  receive  him,  in  all  his  offices,  as  a  Saviour 
in  every  respeet  suited  to  their  case.  Renouncing  self- 
dependance,  they  will  look  to  Christ  for  righteousness 
and  strength,  and  on  him  alone  they  will  depend  for  ac- 
ceptance with  God.  The  plan  of  salvation  made  known 
in  the  gospel,  will  meet  with  their  cordial  approbation. 

3.  That  faith  which  unites  the  believer  to  Christ,  will 
work  f<  by  love,  it  will  purify  the  heart,  and  overcome 
the  world."  There  is  a  manifest  distinction  between  the 
righteous  and  wicked,  both  in  principle  and  conduct.  If 
we  are  truly  of  the  number  of  the  righteous,  even  the 
men  of  the  world  will  be  able  to  take  knowledge  of  us 
that  we  have  "  been  with  Jesus."  Christ  says  of  his  dis- 
ciples, that  they  are  not  of  the  world,  because  he  has 
chosen  them  out  of  the  world.  Accordingly,  they  are 
exhorted,  "  Come  out  from  among  them,  and  be  ye  sep- 
arate." And  again,  "  Be  not  conformed  to  this  world." 
It  is  absurd  for  persons  to  pretend  to  be  of  the  number 
of  the  righteous,  while  they  live  in  a  daily  conformity  to 
the  world.  God  has  drawn  a  line  of  distinction  between 
the  righteous  and  the  wicked,  and  this  distinction  will 


SAMUEL  FISHER.  41? 

he  manifest  in  the  life.  Hence  the  apostle  John  Faith, 
"  Every  man  that  hath  this  hope  in  him,  purifieth  him- 
self, even  as  he  is  pure."  The  holy  principle  by  which 
christians  are  actuated,  will  lead  them  to  "  do  good  un- 
to all  men,"  as  they  have  opportunity,  "  especially  unto 
them  who  are  of  the  household  of  faith."  Their  bene- 
volence and  compassion  will  extend  even  to  their  bitter- 
est foes.  In  their  daily  walk  they  will  endeavor  to  imi- 
tate him,  who  was  "  holy,  harmless,  undefiled  and  sepa- 
rate from  sinners."  Thus  living  they  will  have  hope  in 
death.     Which  leads  me,  as  proposed, 

II.  To  point  out  the  nature  and  objects  of  their  hope. 

Hope,  in  the  common  acceptation  of  the  word,  is  defin- 
ed to  be,  "  the  expectation  of  future  good."  It  includes 
the  prospect  of  deliverance  from  evil,  as  well  as  the  fu- 
ture possession  of  positive  happiness.  Hope  has,  un- 
doubtedly, a  most  powerful  influence  upon  the  whole  hu- 
man race,  whether  its  foundation  be  substantial,  or  not. 
It  is  hope  that  enables  mankind  in  general,  to  encounter, 
with  so  much  alacrity,  those  various  difficulties,  which 
beset  them  in  their  journey  through  life.  In  hope  of 
gain,  men  are  induced  to  traverse  sea  and  land,  and 
cheerfully  to  endure  almost  every  hardship.  In  hope  of 
pleasure  the  sensualist  deems  no  sacrifice  too  g^at.  In 
hope  of  obtaining  that  honor,  which  eometh  from  man, 
the  aspiring  and  ambitious  will  cringe  and  bow  to  the 
meanest  of  their  fellow  worms ;  and  think  it  no  hard- 
ship to  be  obliged  to  compass  sea  and  land,  if  they  can 
hut  make  one  proselyte  to  their  interest. 

Influenced  by  the  same  principles,  the  warrior  endures 
labour  and  fatigue,  and  rushes  upon  the  embattled  foe 
fearless  of  death  and  unmindful  of  that  solemn  tribunal 
hefore  which  his  temerity  may  suddenly  hasten   hhu. 

Voi.  i\  3  E. 


418  NEW-JERSEY  PREACHER. 

The  people  of  God,  likewise,  are  greatly  influenced  by 
hope,  in  this  their  state  of  trial.  Supported  by  hope, 
they  are  enabled  to  endure  with  patience  the  trials  and 
afflictions  which  await  them  here.  But  the  hope  of  the 
christian  is  infinitely  superior  to  that  of  the  wicked.  It 
rests  upon  a  more  solid  foundation,  and  aspires  to  a  more 
pure  and  substantial  felicity.  The  hope  of  the  wicked  often 
ends  in  confusion  and  disgrace  even  in  this  world ;  but  if 
it  does  not,  it  will  perish  at  death.  But  the  good  man's 
hope,  is  a  "  hope  that  maketh  not  ashamed."  It  implies 
1.  The  expectation  of  a  full  and  complete  deliverance 
from  the  afflictions  of  life,  and  from  sin  itself,  the  pa- 
rent of  them  all.  "  Blessed  are  the  dead  that  die  in  the 
Lord,  yea,  saith  the  Spirit,  that  they  may  rest  from  their 
labors."  Pain  and  sorrow  will  forever  cease  and  all 
tears  will  be  wiped  from  their  eyes.  The  hopes  of  the 
wieked  will  be  blasted  in  death.  Their  sins  still  cleaving 
to  them,  their  pains  and  sorrows  will  not  cease  to  tor- 
ment them.  But  the  hopes  of  the  righteous  grow  strong- 
er in  death.  In  this  life,  they  are  engaged  in  a  con- 
stant struggle  between  sin  and  holiness,  and  they  have 
no  promise  that  the  warfare  shall  cease  till  death.  But 
when  that  momentous  period  shall  arrive,  the  struggle 
will  end,  their  sanctification  will  be  complete,  and  sor- 
row and  sighing  will  forever  flee  away.  "  Sin,  their 
worst  enemy  before,  shall  vex  their  eyes  and  ears  no 
more.*'  The  very  nature  of  that  crown  of  righteousness* 
which  the  Lord  the  righteous  judge  will  give  them,  at 
that  day,  implies  perfect  freedom  from  sin. 

2.  The  hope  of  the  righteous,  even  in  death,  includes 
the  full  expectation,  that  their  body  shall  be  ransomed 
from  the  power  of  the  grave.  In  the  resurrection  of 
Christ,  believers  have  the  fullest  assurance  that  they 


SAMUEL  FISHER.  aij 

shall  not  always  sleep.  Though  their  bodies,  when  the 
soul  ceases  to  animate  them,  must  moulder  into  their 
original  dust,  and  continue  for  a  season  in  a  state  of  se* 
paration  ;  yet  not  one  particle,  which  is  essential  to  their 
identity,  will  ever  be  lost,  or  misplaced.  He,  who  is  their 
Omniscient  and  Almighty  Friend,  faithful  to  his  pro- 
mise, will  continue  to  « watch  over  their  dust  till  he 
shall  bid  it  rise."  The  wicked  will,  indeed,  be  raised 
up,  at  the  last  day,  as  well  as  the  righteous ;  but  their 
resurrection,  so  far  from  being  an  object  of  hope,  will 
truly  be  an  object  of  terror.  Saith  the  prophet,  "They 
shall  come  forth  to  shame,  and  everlasting  contempt." 
Yea,  the  Saviour  himself  has  declared  that  they  shall 
come  forth  "  to  the  resurrection  of  damnation."  But 
as  the  resurrection  of  the  just  is  to  life  and  glory,  it  isr 
an  event  of  lively  hope  and  earnest  expectation.  In 
view  of  death,  the  believer  can  say :  « If  our  earthly 
house  of  this  tabernacle  were  dissolved,  we  have  a  build- 
ing of  God,  an  house  not  made  with  hands,  eternal  in 
the  heavens."     Therefore, 

3.  The  hope  of  the  righteous,  in  death,  includes  the 
full  expectation  of  eternal  blessedness  in  the  world  of 
glory.  The  prospect  of  the  wicked,  on  the  borders  of 
the  grave,  is  awfully  gloomy  and  portentous.  "  All  is 
dark  and  comfortless."  The  objects,  on  which  their 
hopes  have  been  placed,  they  behold  vanishing  away. 
Yea,  their  hopes  themselves  are  about  to  expire,  and  be 
succeeded  by  the  blackness  of  despair.  But  it  is  far 
otherwise  with  the  righteous.  Their  soul's  anchor  being 
fastened  to  that,  which  is  within  the  vail,  a  beam  of  ce- 
lestial glory  darts  across  the  dark  valley  of  the  shadow 
of  death  and  illuminates  their  path.     When  they  enter 


426  NEW-JERSEY  PREACHER. 

the  gate  of  death,  hope  forsakes  them  not,  but  proves  a* 
constant  and  cheering  companion,  till  she  is  swallowed 
up  and  lost  in  the  full  fruition  of  heaven.  Such,  ray 
brethren,  is  the  nature  and  sueh  are  the  objects  of  the 
christian's  hope.  How  important;  then,  that  they  be  built 
upon  a  stable  foundation.     Let  us  then, 

III.  Enquire  into  the  ground  of  these  hopes. 

And  here  let  it  be  observed,  in  general,  that  Christ  is 
the  foundation  on  which  the  righteous  build  their  hopes. 
There  is  no  other  foundation  on  Which  they  can  build 
with  safety.  Saith  the  word  of  God  :  "  Other  founda- 
tion can  no  man  lay,  than  that  is  laid,  which  is  Jesus 
Christ."  This  is  a  sure  foundation  on  which  believers 
may  safely  build  their  hopes  of  a  blessed  immortality. 
Paul,  in  his  Epistle  to  the  Colossians,  speaking  of  the 
privileges  of  the  gospel,  which  God  had  revealed  to  the 
saints,  says  :  "  To  whom  God  would  make  known,  what 
is  the  riches  of  the  glory  of  this  mystery  among  the 
Gentiles ;  which  is  Christ  in  you,  the  hope  of  glory." 
The  folly  of  the  wicked  is  manifested,  in  their  building 
their  hopes  upon  a  foundation,  whieh  will  certainly  fail. 
The  very  objects,  on  which  their  hopes  are  built,  are 
short-lived  and  must  soon  perish ;  and  consequently 
their  hopes  must  perish  with  them.  Therefore,  saith 
the  word  of  God,  "  The  expectation  of  the  wicked  shall 
perish."  "  Their  hope  shall  be  as  the  giving  up  of  the 
Ghost."  But  the  hopes  of  the  righteous,  being  built 
upon  Christ,  the  rock  of  ages,  will  never  fail.  They 
have  a  sure  prospect,  that  their  hopes  shall  be  re- 
alized. 1.  Because  they  are  built  upon  the  merit  of 
Christ. 

The  best  saints  upon  earth  are,  in  themselves,  wholly 
unworthy  of  the  least  favor.     Oy   the  ground  of  their 


SAMUEL  FISHER,  421 

own  merit,  they  could  have  no  hope  of  ever  possessing 
those  infinite  favors,  to  which  they  aspire.  But  their 
hope  is  in  Christ.  United  to  him  by  faith,  they  have 
an  interest  in  his  atoning  sacrifice.  The  merit  of  his 
death  being  infinite,  the  foundation  of  their  hope  is  sure- 
By  his  sufferings  and  death  he  has  wrought  out  a  perfect 
righteousness,  which  is  amply  sufficient  for  all  those, 
who  put  their  trust  in  him. 

But  admitting  that  Christ  is  worthy,  that  the  merit 
of  his  death  is  infinite,-  that  the  atonement,  which  he 
has  made  is  all-sufficient ; — yet  perhaps  it  may  be  ask- 
ed :  what  reason  have  believers  to  expect,  that  they  shall 
have  an  interest  in  that  sacrifice  ?  Which  leads  me  to 
observe, 

2.  The  hope  of  the  righteous,  that  through  the 
merit  of  Christ,  they  shall  inherit  eternal  life,  is 
grounded  on  the  promise  of  Christ.  Many  and  pre- 
cious are  the  promises  which  he  has  made  to  this  ef- 
fect. I  will  direct  your  attention,  my  brethren,  to  a 
few  of  them.  Says  the  compassionate  Saviour :  "  Come 
unto  me  all  ye  that  labour  and  are  heavy  laden,  and  I 
will  give  you  rest."  Yea,  continues  he  :  "  Though  your 
sins  be  as  scarlet,  they  shall  be  white  as  snow :  though 
they  be  red  like  crimson,  they  shall  be  as  wool."  "  Christ 
is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth."  Therefore,  saith  the  Saviour,  "  Whosoever 
liveth  and  believeth  in  me  shall  never  die."  "And 
Jesus  said  unto  them,  I  am  the  bread  of  life :  he  that 
comcth  to  me,  shall  never  hunger  :  and  he  that  believeth 
on  me  shall  never  thirst."  Speaking  of  the  righteous 
under  the  denomination  of  his  sheep,  Christ  says,  "  My 
sheep  hear  ray  voice,  and  I  know  them,  and  they  follow 
me:  and  I  give  unto  them  eternal  lifej  and  they  shall  never 


422'  NEWJERSEY  PREACHER. 

perish,  neither  shall  any  man  pluck  them  out  of  my 
hand."  And  saith  the  word  of  God  to  believers :  «  All 
things  arc  yours ;  whether  Paul,  or  Apollos,  or  Cephas, 
or  the  world,  or  life,  or  death,  or  things  present,  or 
things  to  come  :  all  are  yours  ;  and  ye  are  Christ's,  and 
Christ  is  God's.  These  cheering  declarations  serve  to 
confirm  the  hopes  of  believers,  and  to  beget  in  them  a 
full  persuasion  that  they  shall  ere  long  inherit  the  pro- 
mised blessings.  But  their  assurance  is  made  «  doubly 
sure", 

3.  From  a  consideration  of  the  faithfulness  of  him, 
who  promises  them  life.     The  faithfulness  of  Christ  is 
a  firm  pillar  of  the  christian's  hope.     He  is   styled  in 
scripture  the  "  faithful  and  true  witness ;"  and  such  his 
church  has  ever  proved  him  to  be.     «  Hath  he  said,  and 
shall  he  not  do  it?    or  hath  he  spoken,  and  shall  he  not 
make  it  good  ?"    Paul  encourages  his  Hebrew  brethren 
to  persevere  in  their  profession,  from  the  consideration 
that    "he   is  faithful  that  promised."     And  says  the 
same  apostle  to  Timothy  :  "  If  we  believe  not,  yet  he 
abideth  faithful;  he  cannot  deny  himself."     In  the  deal- 
ings of  Divine  Providence,  these  precious  declarations 
arc  abundantly  confirmed.     Though  he  often  visits  his 
children  with  the  rod,  and  punishes  their  transgressions 
with  stripes ;  yet  his  loving-kindness  he  will  not  take 
from  them ;  nor  suffer  his  faithfulness  to  fail.     Thus 
we  see  how  firm  is  the  foundation  of  the  good  man's 
hope.     It  rests  on  the  merit,   the  promise,  and  faithful- 
ness of  Christ.  With  what  propriety  then  might  the  apos- 
tle Peter  exhort  his  suffering  brethren  to  "  commit  the 
keeping  of  their  souls  to  him,  in  well  doing,  as  unto  a 
faithful  Creator."     Their  lives  are  his  constant  care ; 
and  even  their  death  is  precious  in  his  sight.    There- 


SAMUEL  FISHER.  423 

iore,  though  the  "  wicked  are  driven  away  in  their 
wickedness ;  yet  the  righteous  hath  hope  in  his  death." 
From  the  view  which  we  have  now  taken  of  the  pre- 
sent and  future  prospects  both  of  the  righteous  and 
wicked,  must  not  every  reflecting  mind  perceive,  and 
"will  not  every  candid  person  acknowledge,  that  the  con- 
dition of  the  righteous  is  far  preferable  in  every  point  of 
view,  and  particularly  with  regard  to  the  nature  and 
ground  of  their  hopes.  The  hopes  of  the  wicked,  as 
we  have  seen,  are  placed  upon  objects,  which  in  them- 
selves are  perishing  and  must  soon  fade  away.  But  ad- 
mitting that  all  these  worldly  hopes  could  be  realized,  to 
what  would  they  amount  ?  The  mind  would  still  be  un- 
satisfied. What  is  the  condition  of  that  world  to  which 
the  wicked  look  for  enjoyment,  even  in  the  estimation 
of  the  wicked  themselves?  I  will  quote  a  description  of 
it,  from  the  pea  of  an  infidel,  whose  splendid  talents 
made  him  an  object  of  envy  to  many  infidels  of  inferior 
note.  "  Who  can  without  horror,"  says  Voltaire,  "  con- 
sider the  whole  earth  as  the  empire  of  destruction  ?  It 
abounds  in  wonders:  it  abounds  in  victims  ;  it  is  a  vast 
field  of  carnage  and  contagion  !  every  species  is,  without 
pity,  pursued  and  torn  to  pieces  through  the  earth,  and 
air,  and  water !  In  man  there  is  more  wretchedness  than 
in  all  other  animals  put  together.  He  smarts  continu- 
ally under  two  scourges,  which  other  animals  never  feel; 
anxiety,  and  listlessness  in  appetence,  whieh  make  him 
weary  of  himself.  He  loves  life,  and  yet  he  knows  that 
he  must  die.  If  he  enjoys  some  transient  good,  for  which 
he  is  thankful  to  heaven,  he  suffers  various  evils,  and  is 
at  last  devoured  by  worms.  This  knowledge  is  Ms  fa- 
tal prerogative  :  other  animals  have  it  not.  He  feels  it 
eyery  moment  rankling  and  corroding   in  his  breast. 


hi  ttEW-JERSEY  PREACHER; 

Yet  he  spends  the  transient  moment  of  his  existence,  itf 
diffusing  the  misery  which  he  suffers  ;  in  cutting  the 
throats  of  his  fellow-creatures  for  pay  ;  in  cheating,  and 
being  cheated  ;  in  rohbing  and  being  robbed  ;  in  serving, 
that  he  may  command ;  and  in  repenting  of  all  that  he 
does.  The  bulk  of  mankind  are  nothing  more  than  a 
crowd  of  wretches,  equally  criminal  and  unfortunate  j 
and  the  globe  contains  rather  carcasses  than  men.  I 
tremble,  upon  a  review  of  this  dreadful  picture,  to  find 
that  it  implies  a  complaint  against  Providence  $  and  I 
wish  that  I  had  never  been  horn.9'* 

If  such  are  the  feelings  and  such  tbe  prospect  of  world- 
ly men ;  who,  in  view  of  it,  would  not  exclaim  with  Ba- 
laam :  il  Let  me  die  the  death  of  the  righteous,  and  let  my 
last  end  be  like  his."  Very  different  is  the  situation  of  the 
righteous.  They  have  the  promise  of  the  life  that  now 
is,  as  well  as  of  that  which  is  to  come.  But  they  do, 
by  no  means,  expect  perfect  happiness  here.  They  view 
this  world,  as  it  was  designed,  a  world  of  trial ;  and  as 
such  they  improve  it.  The  scriptures  assure  them  that, 
however  varied  or  distressing  the  circumstances  which 
attend  their  journey  through  life,  to  those  who  love  God, 
all  things  shall  work  together  for  good.  Buoyed  up  by 
this  precious  hope,  they  are  comforted,  under  the  most 
trying  and  distressing  scenes.  With  their  eye  fixed  upon 
the  glory  of  God,  in  which  they  know  that  all  the  events 
of  time  will  terminate,  their  breasts  are  usappalled  by 
those  shafts  of  adversity,  which  they  are  called  to  en- 
counter. So  far  from  being  terrified  at  the  thought  of 
dying,  they  frequently,  even  long  for  the  time,  when 
this  mortal  shall  put  on  immortality,  and  death  be  swal- 
lowed up  in  victory.     Why  should  a  christian  fear  to 


Simpson's  plea,  page  201.  Wialt's  Edition. 


SAMUEL  FISHER.  425 

die  ?  Moses  died — but  his  death  was  an  immediate  pass- 
port to  glory.  Of  this  we  are  assured ;  for,  upon  the 
mount  of  transfiguration,  Moses  appeared  in  glory.  In 
view  of  that  glory,  who  would  not  wish  to  he  like  Moses? 
But,  my  brethren,  the  same  glory  is  the  object  of  every 
believer's  hope.  It  is  indeed  a  precious  hope  !  It  is  a  faith- 
ful companion  to  all  the  children  of  God ;  for  while  "  the 
wicked  is  driven  away  in  his  wickedness,  the  righteous 
hath  hope  in  his  death." — AMEN. 


Vox.  i.  3  P 


* 


SERMON  XXIV. 

WISDOM  RESULTING  FROM  NUMBERING 
OUR  DAYS. 

Psalm  xc.  12. 
f5o  teach  us  to  number  our  days,  that  we  may  apply  our  hearts,  Onto  wisdom. 

BY  THE  REV.  AMZI  ARMSTRONG,  A.  M. 

Pastor  of  the  Presbyterian  Conarregation  of  Mendhanu 


NEW- JERSEY  PREACHER. 


SERMON  XXIV. 

Psalm  xe.  12.— So  teach  us  to  number  our  days,  that  we  may  apply  our  hearts 
unto  wisdom. 

™  ONE  of  us  expect  to  continue  here  forever.  By  un- 
questionable evidences  we  have  been  convinced,  even  from 
our  early  childhood,  that  the  time  will  come  when  we 
must  leave  these  earthly  scenes,  and,  the  number  of  our 
days  being  run  out,  we  must  lie  down  in  death.  Nor  do 
any  of  us  ever  indulge  the  expectation  that  the  period  of 
our  earthly  cares  and  enjoyments  will  be  lengthened  out 
to  an  hundred  years  to  come.  Yet  how  little  influence 
does  this  sure  conviction  usually  have  upon  our  thoughts 
and  purposes. 

It  is  an  observation  of  an  ancient  sage,  daily  verified, 
that  "  though  all  men  expect  to  die,  and  are  looking  for 
a  state  of  existence  beyond  the  grave  ;  yet  they  are  busy 
in  providing  for  this  life  as  though  it  were  never  to  have 
an  end,  and  for  the  life  to  come  as  though  it  were  never 
to  have  its  beginning." 

We  all  feel  a  deep  and  lively  interest  in  thatrexistence, 
and  in  those  intellectual  endowments,  which  God  has 
given  us  :  and  if  truly  wise,  we  would  make  it  our  es- 
pecial care  so  to  order  and  improve  this  beginning  of  our 
existence  in  the  present  life,  as  not  to  be  increasing  a 
load  of  miseries  upon  it ;  and  so  that  we  might  seem,  to 
ourselves  at  least,  to  exist  for  some  worthy  purpose,  and 
for  some  desirable  object  and  end.  It  was  for  this,  that 
Moses  addressed  unto  God  feis  prayer  in  the  words  of 


$80*  'NEW-JERSEY  PREACHER, 

our  text.  «  So  teacli  us  to  number  our  days,  that  we 
may  apply  our  hearts  unto  wisdom."  The  psalm  is  en- 
titled, "  A  Prayer  of  Moses,  the  man  of  God,"  and  is 
supposed  to  have  been  composed  by  him  on  that  awful 
occasion,  when  the  oath  of  God  cut  off  the  expectations 
of  the  faithless  Israelites  in  the  wilderness,  and  condemn- 
ed them  never  to  enter  the  promised  land.  The  life  of 
man  had  been  gradually  shortening  since  the  days  of 
Noah,  and  on  this  occasion  seems  to  have  been  reduced 
at  once  to  the  standard  of  three  score  years  and  ten* 
where  it  has  ever  since  continued.  In  addition  to  this, 
that  whole  generation  of  the  children  of  Israel,  except 
Joshua  and  Caleb,  were  put  under  the  curse  of  God, 
sanctioned  by  his  oath,  to  end  their  days  in  the  wilder- 
ness within  the  space  of  forty  years.  Some  would  die 
sooner,  most  of  them  before  that  time  should  expire, 
but  not  one  of  them  should  live  beyond  it.  This  led 
Moses  devoutly  to  pray  to  God,  that  as  the  only  remedy 
left  them  in  their  case,  he  would  teach  them  so  to  con- 
sider the  number  of  their  days,  and  to  be  warned  by  the 
bounds  God  had  set  to  their  years,  that  they  should  feel 
the  importance  of  a  diligent  improvement  of  them  in  the 
ways  of  xvisdom,  and  not  be  left  to  waste  them  in  un- 
profitable employments,  or  in  unavailing  complaints. 

We,  too,  have  our  bounds  set  us.  The  appointment  of 
God  has  limited  the  period  of  our  continuance  here  ;  and 
though  none  of  us  know  how  soon  we  may  die,  yet  we  all 
know  that  every  passing  year  takes  one  from  the  little 
circle  of  three  score  and  ten,  beyond  which  none  of  us 
can  hope  for  much  enjoyment  in  our  worldly  pursuits  or 
pleasures. 

In  numbering  our  days,  we  must  therefore  count  the 
few  years  that  lie  between  us  and  seventy,  as  the  full 


AMZI  ARMSTRONG,  A.  M.  431 

"complement  of  all  we  may  expect.  Anil  probably  the 
greater  part  of  those  of  us  who  have  not  yet  attained  it, 
will  never  reach  that  extent  of  life.  But  we  must  expect, 
that  from  year  to  year,  and  from  month  to  month,  o u  - 
numbers  will  be  lessened,  and  we  must  go  down  sue< 
sively  to  the  grave. 

Shall  not  these  considerations  lead  us  to  rr  ajj 
hearts  unto  wisdom  %  I  do  not,  indeed,  expect  that  any 
considerations  or  any  means  will  ever  wholly  remove 
from  any  of  us  all  our  folly  or  madness  on  this  side  the 
grave.  But  surely  it  might  be  expected  of  us  as  rational 
creatures,  so  solemnly  circumstanced  as  we  are  in  re- 
gard to  death  and  eternity,  that  we  should  have  some 
purpose  worthy  of  life,  and  some  object  that  would  make 
the  continuance  of  our  existence  desirable.  Nor  can  we 
well  answer  to  our  own  understanding  and  judgment, 
and  much  less  to  our  consciences,  if  we  are  wearing  out 
life  in  any  inferior  purpose,  or  wasting  day  after  day  of 
our  existence,  without  an  object  or  an  end. 

Let  us  devote  the  present  hour  to  a  candid  self-recol- 
lection and  examination  of  ourselves  on  this  interesting 
eoncern.  Let  us  severally  recollect  the  purposes  by  which 
our  lives  are  guided,  and  the  ends  for  which  we  live  ; 
and  consider  whether  they  are  such  as  are  worthy  of 
National  and  immortal  beings,  such  as  we  ourselves  can 
be  satisfied  with. 

They  who  live  only  for  mischief,  whose  chief  purpose 
is  to  distress  and  trouble  their  fellow -cveat ures,  and  who 
glory  in  polluting  the  world  with  their  crimes,  cannot  en- 
dure reflection.  And  they  whose  chief  object  is  the  en- 
joyment of  sensual  pleasures,  often  render  themselves  al- 
most as  incapable  of  reflection  as  the  beasts  of  the  field, 
with  whom  they  hold  an  inglorious   competition.    I  d& 


432  NEW-JERSEY  PREACHER. 

not  now  address  my  discourse  to  such,  but  only  to  sober- 
minded  people,  who  mean  to  live  honestly,  and  wish  to 
live  creditably  amongst  their  fellow-men.  Of  these  there 
is  at  all  times  a  very  considerable  portion,  especially  of 
those  who  approach  to,  or  have  passed  the  meridian  of 
life,  who  from  disappointments,  from  the  straitness  of 
their  circumstances,  or  from  want  of  a  native  energy  of 
mind  and  disposition,  readily  give  over  all  ambitious 
prospects,  and  aim  at  nothing  more  than  by  their  daily 
cares  and  labours,  with  perhaps  the  assistance  of  a  little 
patrimony  received  by  inheritance  from  those  who  have 
gone  before  them,  to  provide  for  their  daily  wants,  and, 
if  they  have  a  family  dependent  on  them,  to  rear  and  to 
support  their  family  in  an  honest  and  creditable  way. 
As  members  of  society  these  are  useful  people  ;  and  as 
they  are  honest  and  industrious,  they  are  worthy  of  res- 
pect. But  as  intelligent  beings,  can  they  be  contented 
to  live  for  no  other  purposes  than  these  ?  It  is  a  dull  and 
tedious  round  of  cares,  and  labours,  and  anxieties,  and 
at  length  they  must  lie  down  in  death.  Is  life  worth 
possessing  ?  Is  their  existence  endeared  to  them  for 
only  fiuch  purposes  as  these  ?  Would  it  not  make  even 
life  itself  a  burden,  if  they  knew  they  were  bound  to  con- 
tinue it  in  such  a  form  and  manner  forever?  There  is 
in  the  human  mind  a  native  power  of  generous,  expand- 
ing thought,  and  of  noble  expectation,  that  must  make 
it  sick  of  life,  and  feel  existence  itself  a  burden,  if  such 
must  be  its  only  end  aud  object.  It  is  not  however  my 
wish  to  make  such  people  siek  and  tired  of  life  ;  but  to 
call  their  attention  to  an  object  and  purpose  that  will 
afford  scope  and  employment  for  their  noblest  powers  of 
thought  and  expectation,  and  that  may  call  into  life  that 
pulse  of  immortality,  which  lies  stifled  and  languid  in 


AMZI  ARMSTRONG,  A.  M.  433 

their  breasts.  I  know  the  rich  and  the  powerful  often 
look  down  with  a  kind  of  pity  and  contempt  on  such  peo- 
ple, and  wonder  what  can  make  life  desirable  to  them. 
Yet  they  have  as  deep  and  true  an  interest  in  that  pre- 
cious treasure  of  existence,  which  God  has  given  them, 
as  those  who  affect  to  despise  them ;  and  to  pervert  or 
waste  it,  is  as  great  a  loss,  and  must  be  followed  by  as 
deep  misery.  Would  they  apply  their  hearts  to  learn 
•Wisdom — to  know  and  to  fear  the  Lord  ;  and  were  their 
daily  cares  and  labours  relieved  by  frequent  intercourse 
with  heaven ;  did  they  daily  commune  with  God  by 
prayer  and  praises,  and  by  devout  meditations  in  his 
word  ;  and  could  they  feel  themselves  to  be  the  heirs 
'and  expectants  of  the  kingdom  of  their  Father  above, 
and  to  be  training  up  those  entrusted  to  their  care  in  the 
same  hope  and  expectation,  they  would  then  feel  that 
life  is  worth  possessing — that  existence  is  indeed  that 
precious  blessing  which  our  great  and  good  Creator  de- 
signed it  to  be. 

There  are  those  of  this  class  of  people,  and  I  hope  not 
a  few,  whose  chief  purpose  is,  amidst  all  their  cares  and 
labours,  to  serve  and  honor  their  Lord  ;  whose  end  and, 
object  is  to  learn,  and  to  obey  his  will :  and  while  he  in- 
spires them  with  the  blessed  hope  of  heaven,  through  the 
sacrifice  of  the  cross,  they  feel  that  they  possess  a  treas- 
ure in  that  existence  which  God  has  given  them,  for 
which  kingdoms  and  worlds  would  be  a  poor  and  despis- 
able  exchange.  Every  year,  as  it  rolls  round,  brings 
them  nearer  to  their  rest  from  their  labours,  and  to  the 
full  commencement  of  their  eternal  joys.  They  number 
their  days,  and  applying  their  hearts  to  wisdom,  they 
cheerfully  bid  them  roll  on,  and  bring  the  wished  for  hour. 
There  is  another  class  of  people  who  perhaps  think 

Vox,  i.  8  G 


43*  I^EWJERSEY  PREACHER. 

they  can  enjoy  life  without  these  comforts,  and  prize  cx^ 
istence  without  these  hopes.  With  enough  in  their  pos- 
session to  give  vigor  to  their  activity,  and  afford  an  oppor- 
tunity for  their  usefulness  among  men,  they  are  active  and 
diligent  in  business,  and  endeavor  to  satisfy  themselves 
with  the  idea  that  they  are  doing  well  for  themselves  and 
theirs,  and  filling  up  their  places  usefully  and  honorably 
in  society,  in  whatever  relates  to  the  present  life. 

It  is  true,  these  are  just  grounds  of  self-approbation  ; 
and  every  reasonable  man  will  enjoy  a  satisfaction  in  the 
consciousness  that  he  acts  his  part  well  in  life.  But  is 
this  enough  to  satisfy  an  immortal  mind  ?  When  they 
consider  that  they  are  endowed  with  powers  and  affec- 
tions to  love  supremely  the  ever  good  and  glorious  God, 
their  Maker  and  Redeemer,  and  to  be  active  and  useful 
in  his  service  ;  and  that  they  are  capable  of  being  for- 
ever happy  in  a  participation  of  his  love  and  favor,  and 
of  his  life-giving  presence ;  and  in  the  consciousness  of 
this,  begin  to  number  their  days,  and  consider  how  little 
time  remains  for  them  to  shew  their  love  and  obedience 
to  God,  before  their  everlasting  destinies  shall  be  fixed 
by  the  righteous  Judge,  can  they  feel  that  they  are 
living  to  any  good  purpose,  and  be  contented  in  the  idea 
that  they  are  doing  well  for  this  life  only  ?  This  would 
be  to  reduce  themselves  to  the  level  of  beasts  of  burden, 
many  of  whom  fill  up  their  places  well,  and  are  of  real 
use  and  service  in  the  world.  But  the  immortal  mind 
disdains  such  degradation  ;  and  whenever  it  gets  relief 
from  the  fatigues  and  hurry  of  business,  it  aspires  to 
something  more  noble,  and  more  congenial  to  its  native 
powers,  and  to  its  original  destination.  And  if  it  be  des- 
titute of  the  feelings  of  true  piety,  and  a  stranger  to  the 
hope  of  a  blessed  immortality,  it  must  feel  life  to  be  a 
burden,  and  existence  itself  not  worth  possessing,  for  the 


AMZI  ARMSTRONG,  A,  M  435 

u^ere  purpose  of  xvorldly  business,  which  death  Avill  soon 
interrupt,  and  for  the  enjoyment  of  a  few  social  pleasures 
and  endearments,  which  are  liahle  at  any  moment  to  be 
finally  broken  up,  and  must  inevitably  soon  end  forever. 

Could  these  people  enjoy  a  consciousness  that  they 
serve  their  day  and  generation  according  to  the  will  of 
God ;  and  did  they  thus  affectionately  discharge  these 
social  and  relative  duties  with  a  pious  respect  to  the  di- 
vine command,  as  well  as  of  good  will  to  men,  their 
course  of  business  and  of  cares  would  wear  a  different 
aspect,  and  seem  worthy  of  their  time  and  talents.  And 
did  they  know  what  it  is  to  commune  with  God  and  with 
Christ,  and  to  feed  upon  the  divine  promises,  and  have 
the  soul  enriched  with  the  knowledge  of  God's  revealed 
will  and  purposes,  their  seasons  of  retirement  and  their 
hours  of  leisure  would  be  sweet  and  precious.  And  were 
their  hopes  fixed  on  the  heavenly  inheritance,  they  would 
then  have  before  them  an  object  and  end  on  which  their 
minds  might  rest  with  a  delightful  complacency ;  and 
while  every  day  should  be  filled  up  with  its  duties  and  its 
comforts,  they  might  sincerely  rejoice  in  the  progress 
of  time,  and  welcome  the  approach  of  death. 

Lord,  "  So  teach  us  to  number  our  days,  that  we  may 
apply  our  hearts  unto  wisdom." 

I  need  not  dwell  upon  the  character  and  circumstances 
of  those  whose  chief  purpose  it  is  to  acquire  honors  and 
distinctions  among  men  ;  or  to  amass  to  themselves  riches, 
and  accumulate  property  for  their  posterity  :  for  although 
a  suitable  attention  to  these  concerns  is  not  to  be  con- 
demned ;  yet  when  the  mind  is  chiefly  confined  to  such 
purposes,  and  men  allow  themselves  to  regard  no  other 
object  or  end,  but  gain  or  fame,  it  creates  a  sordidness, 
in  the  soul,  that  chills  every  generous  thought,  and 
frowns  upon  every  noble  aspiration,  and  reduces  it  to 


4Ju  XEW-JERSEY  PREACIiEK. 

that  mean  and  cowardly  state,  that  either  a  continual 
grudging,  or  a  trembling  apprehension  and  fear,  takes 
away  all  power  of  enjoyment. 

The  guy,  the  vain,  the  luxurious,  and  the  idle,  who 
seem  to  have  no  higher  object  than  to  remove  themselves 
as  far  as  possible  from  rationality,  and  to  prevent  anx- 
ieties by  banishing  thought  and  rejection,  are  with  dif- 
ficulty persuaded  to  give  any  attention  to  the  calls  of  wis- 
dom. But  if  ever  the  time  come,  that  they  begin  seri- 
ously to  think  and  ponder  on  their  state,  they  will  find 
it  to  be  wretched  beyond  description. 

If  there  be  another  class  of  people  deserving  a  parti- 
cular notice  in  tbe  review  of  this  interesting  subject,  it 
consists  perhaps  of  those,  who  are  chiefly  engaged  in  the 
pursuit  of  knowledge,  and  make  it  the  great  object  and 
end  of  their  lives  to  explore  the  paths  of  human  science 
and  to  store  their  minds  with  those  treasures  of  know- 
ledge, which  genius  and  persevering  industry  can  ac- 
quire. There  is  something  truly  gratifying  to  the  ration- 
al mind,  in  searching  out  the  causes  and  effects  of  things, 
and  investigating  the  efficacious  laws  of  nature.  Nor 
is  it  unworthy  of  such  a  mind  to  thirst  after  a  knowledge 
of  what  has  been  in  times  past,  and  what  is  now  trans- 
acting on  the  great  theatre  of  the  world.  But  what 
purpose  is  all  this  learning  and  knowledge  to  serve  ?  Intel-? 
lectual  enjoyments,  it  is  true,  are  more  congenial  to  the 
nature  of  the  rational  mind  than  any  others.  But  if  it 
is  only  a  present  and  temporary  enjoyment,  that  is  pro- 
cured by  all  this  labor  and  study,  how  are  tbe  immortal 
powers  of  the  mind  to  be  benefited  by  all  this  ?  Can  the 
soul  of  man,  with  all  its  eoneiousness  of  being  destined 
to  an  everlasting  existence,  be  satisfied  with  such  attain- 
ments which  are  all  soon  to  be  blasted,  and  to  perish  in 
death  ?    They  may  boast,  as  some  have  done,  that  by 


AMZI  ARMSTRONG,  A.  M.  43f 

these  acquirements  the  mind  is  fortified  against  the  pow- 
er of  pain,  and  the  influence  of  fear.  And  yet  the  severity 
of  acute  disease  will  often  put  all  their  boasted  philoso- 
phy to  flight ;  and  the  agonies  of  death,  when  only  beheld 
in  their  effects  upon  another,  have  made  the  wisest  of 
them  stand  aghast  and  tremble.  Whatever  satisfaction 
and  support  the  mind  may  derive  from  philosophical 
knowledge,  in  the  present  state  of  things,*  yet  in  the  com- 
parison of  the  present  and  the  future,  God  has  put  such 
an  immense  difference  between  them,  that  all  the  best 
attainments  of  mere  philosophy  are  but  as  the  small  dust 
of  the  balance  against  the  weighty  and  all-important  con- 
cerns of  that  which  is  to  come.  Would  they  bend  the 
energies  of  their  minds  to  knowledge  with  a  view  of  ap- 
plying it  to  the  great  concerns  of  that  change,  which, 
must  take  place  at  death,  and  make  it  serve  the  purpose 
of  preparing  themselves,  and  helping  to  prepare  others, 
for  these  vast  and  eternal  concerns,  their  study  and  la- 
bor would  then  be  turned  to  some  good  account.  And  if 
they  were  daily  growing  in  the  knowledge  of  God  and  of 
Christ,  this  would  make  life  worth  possessing.  Let  them 
once  begin  to  number  their  days,  and  consider  seriously 
the  shortness  and  uncertainty  of  life,  and  the  certainty 
and  the  solemnity  of  that  great  change  that  will  take 
place  at  death,  and  they  will  soon  perceive  the  vanity 
and  unprofitableness  of  all  that  knowlege,  that  helps  not 
to  prepare  for  these  great  events,  and  the  necessity  of 
applying  their  hearts  to  a  truer  wisdom,  and  more  en- 
during knowledge. 

And  now,  after  {his  review  and  examination  of  the 
most  favourable  circumstances  in  human  life,  where  we 
might  expect,  if  any  where,  to  find  sources  of  solid  and 
durable  satisfaction,  and  just  grounds  of  self-gratulation.: 
and  after  finding  them  all  barren  and  joyless,  whenever 


438  NEW  JERSEY  PREACHER'. 

we  begin  to  number  our  days,  and  to  tbink  seriously  of 
death  and  of  eternity ;  may  we  not  fairly  conclude,  that 
without  religion,  without  sentiments  of  true  \nettj  toivard 
God,  and  the  hope  of  a  lasting  interest  in  his  favor,  no 
situation  in  life  can  afford  enjoyments  worthy  the  immor- 
tal mind,  or  reconcile  the  judgment  and  conscience  to  a 
calm  and  patient  enduring  of  a  life,  which  has  not  reli- 
gion for  its  chief  purpose  and  the  comforts,  the  duties, 
and  the  hopes  of  religion  its  great  object  and  end.  This  is 
the  true  wisdom  of  men.  As  the  scripture  has  said,  "The 
fear  of  the  Lord  is  the  beginning  of  wisdom :  a  good  un- 
derstanding have  all  they  that  keep  his  commandments." 
This  conclusion  is  so  clear  and  obvious,  that  I  am  per- 
suaded it  must,  at  every  fair  opportunity,  commend  it- 
self to  every  man's  conscience  and  judgment.  And  I 
know  not  how  people,  that  allow  themselves  any  oppor- 
tunity for  reflection,  can  get  clear  of  it  as  they  usually 
do  :  unless  it  be  by  that  deceitful  and  insincere  proposal 
of  putting  it  off,  only  to  some  future  day,  when  they  will 
give  it,  they  think,  all  the  serious  consideration  it  de- 
mands. But  how  unreasonable  is  this  !  For  besides  the 
awful  uncertainty  there  is  whether  that  day  will  ever 
come,  and  whether,  if  it  should,  they  would  then  iind 
themselves  any  more  disposed  to  attend  to  the  voice  of 
wisdom ;  is  it  not  most  unreasonable  and  absurd  for  them 
contentedly  to  abide  and  wilfully  to  persist,  even  a  single 
day,  in  that  situation  and  conduct,  which  they  them- 
selves deliberately  and  unequivocally  must  condemn  as 
both  dangerous  and  unwise  ?  It  is  all  evasion  and  insin- 
cerity, by  which  they  contrive  to  put  off  the  conviction 
which  numbering  their  days  cannot  fail  to  bring  with  it, 
and  endeavor  to  excuse  themselves  from  applying  their 
hearts  unto  wisdom-. 


AMZl  AUMSTRONG,  A.M:  •439 

Is  it  uot  enough,  my  friends,  that  any  of  you  have  al- 
ready wasted  away  the  third,  the  half,  or  perhaps  more  of 
the  full  extent  of  the  life  of  man,  and  have  never  yet 
pursued  any  purpose,  or  set  before  you  any  object  or  end, 
that  your  own  judgment  or  conscience  can  approve  as 
worth  living  for  ?  Make  an  estimate  of  the  days  or  years, 
that  you  may  yet  expect  to  live.  You  cannot  reasonably 
calculate  on  much  beyond  the  appointed  three  score  years 
and  ten.  It  is  probable  that  the  most  of  us  will  never 
live  to  see  that  period.  Some  of  us  may  die  soon  ;  eve- 
ry year  will  thin  our  ranks ;  and  no  one  knows  but  his 
turn  may  come  next.  So  solemnly  circumstanced,  even  can 
any  of  you  be  contented  to  spend  another  year,  or  even 
another  day,  in  that  which  can  yield  no  lasting  profit,  or 
solid  consolation  ?    If  any  can— then  be  warned— 

The  holy  scriptures  condemn  us  all  of  apostasy  and 
pebellion  against  God,  and  our  consciences  are  wit- 
nesses that  the  condemnation  is  just;  and  the  same 
scriptures  require  us  to  return  to  our  allegiance,  and  by 
repentance  toward  God,  and  faith  toward  our  Lord  Je- 
sus Christ,  to  begin,  and  continue  a  life  of  religion  in 
obedience  and  piety  before  him  whom  angels  fear  and 
archangels  worship.  Every  day  therefore  that  you  neg- 
lect this,  you  spend  in  violation  of  your  duty  to  God  5 
you  hold  yourselves  his  enemies,  and  you  reject  his  sa- 
cred authority.  Nay  more,  the  scripture  has  also  warned 
us,  and  the  oath  of  God  and  the  blood  of  Christ  make  it 
sure  to  us,  that  after  the  short  period  of  probation  al- 
lowed us  in  the  present  life — if,  when  death  comes,  we 
foe  still  found  among  the  enemies  of  God,  and  the  despi- 
sersof  the  cross  of  Christ,  we  must  then  appear  before 
the  dread  tribunal  of  the  eternal  Judge,  to  receive  the 
awful  sentence  from  his  lips,  and  depart  under  the  curse 
6f  his  wrath,  into  everlasting  Jire  prepared  for  the  dezil 


iiO  NEW-JERSEY  PREACHER. 

and  his  angels.  This  is  the  appointed  wages  of  sin,  and 
this  the  fearful  destination  of  them  that  forget  God. 
Oh,  apply  your  hearts  without  delay  unto  wisdom:  all  her 
ways  are  pleasantness,  and  all  her  paths  are  peace. 
Seek  ye  the  Lord,  while  he  may  be  found.  Call  ye  upon 
him,  while  he  is  near.  Let  the  wicked  forsake  his  ways, 
and  the  unrighteous  man  his  thoughts,  and  let  him  return 
unto  the  Lord,  for  he  will  have  mercy  upon  him,  and  to 
our  God,  for  he  will  abundantly  pardon. 

Let  me  now  address  an  exhortation  to  such,  as  have 
obeyed  the  voice  of  wisdom,  and  have  given  themselves  to 
seek  and  to  serve  the  Lord.  If  you  have  done  this  in 
truth  and  sincerity,  it  is  thus  far  well.  But  remember, 
you  too  have  your  appointed  time,  and  God  hath  set 
bounds  also  to  your  days.  If  it  behoves  you  to  shew  your 
love  to  God  in  the  world,  and  to  labor  for  the  prosperity 
of  religion,  and  for  the  salvation  of  your  fellow  men ; 
if  you  would  be  well  prepared  for  death,  and  fitted  to 
enter  on  the  joys  on  high  ;  you  have  no  time  to  lose — 
no  days  or  hours  to  waste  in  trifling  or  unimportant 
purposes.  The  day  is  spending,  and  with  some  of  you 
is  already  far  spent.  The  night  approaches.  And  your 
Saviour  himself  said,  concerning  his  work  on  earth,  "I 
must  work  the  work  of  him  that  sent  me  while  it  is  day  ; 
the  night  cometh,  wherein  no  man  can  work."  If  you 
have  any  thing  yet  to  accomplish,  set  about  it  without 
delay ;  and  do  that  which  thy  hand  findeth  to  do,  with 
thy  might  ;  for  there  is  no  work,  nor  device,  nor  know- 
ledge, nor  wisdom  in  the  grave  whither  thou  goest. 

"  So  teach  us  to  number  our  days,  that  we  may  apply 
our  hearts  unto  wisdom."— AMEN. 


SERMON  XXV. 

JOY  IN  HEAVEN  OVER  A  REPENTING 
SINNER. 

Luke  xv.  7. 

I  say  unto  you,  that  likewise  joy  shall  be  in  heaven  over  one  sinner  that  re- 
penteth,  more  than  over  ninety  and  nine  just  persons,  which  need  no  re- 
pentance. 

BY  THE  REV.  ENOCH  BURT,  A.  M. 

Pastor  of  the  Presbyterian  Congregation  of  Lanungton. 


Voi,.  t.  a  it 


NEW-JERSEY  PREACHER. 


SERMON  XXV. 

JLuke  xv.  7. — I  say  unto  you,  that  likewise  joy  shall  be  in  heaven  over  one 
sinner  that  repenteth,  more  than  over  ninety  and  nine  just  persons,  which 
need  no  repentance. 

J.T  is  well  known  that  the  Publicans,  and  the  openly 
profane  and  profligate,  were  regarded  by  the  self-E'ight- 
eous  Pharisees  with  scorn  and  supercilious  contempt. — 
These  proud  and  haughty  teachers  of  the  law,  were  so 
far  from  mingling  with  them,  and  making  them  the  sub- 
jects of  their  instructions,  that  they  considered  him  as 
polluted,  and  as  having  forfeited  the  benefits  of  the  cov- 
enant, who  so  much  as  touched  them.  Unhappy  Phari- 
see !  and  contemptuous  Scribe  !  why  did  you  never  con- 
sider that  while  you  were  thus  pursuing  these  miserable 
men  with  your  contempt  and  scorn,  your  anathemas  and 
thunders,  and  thus  driving  them  either  to  despair  or  to 
still  greater  lengths  of  impiety,  that  the  spiritual  pride 
which  your  conduct  betrayed  was  far  more  odious  and 
detestable  in  the  sight  of  God,  and  will  receive  from  him 
a  more  fearful  punishment,  than  those  very  practices 
and  crimes  for  which  you  despised  and  detested  those  un- 
happy men  ?  The  conduct  of  the  compassionate  Saviour 
was  very  different  from  theirs.  He  invited  Publicans 
and  sinners  into  his  presence,  and  tendered  to  them  his 
heavenly  instructions,  that  he  might  thereby  turn  their 
feet  from  the  path  of  destruction  into  the  way  of  life 
and  peace — that  he  might  make  them  the  eternal  sub- 
jects of  (hose  inlinite  blessings  which  he  came  to  pur- 


444  NEW-JERSEY  PREACHER. 

chase  for  the  chief  of  sinners.  If  was  at  one  of  these 
seasons  at  which  he  was  teaching  this  despised  class  of 
men.  that  some  of  the  Scribes  and  Pharisees,  who  lost 
no  opportunity  of  reproaching  and  calumniating  him, 
mingled  with  the  multitude  and  began  to  exclaim,  ««  Be- 
hold this  man,  who  notwithstanding  all  his  pretended 
sanctity,  associates  with  these  infamous  chat  -actors  as 
his  favorite  companions.  Behold  him  a  glutton,  a  wine- 
bibber,  a  friend  of  Publicans  and  sinners."  The  blessed 
Saviour,  who  lost  no  favorable  opportunity  of  enlighten- 
ing the  darkened  mind,  by  conveying  divine  instruction, 
took  occasion,  from  their  murmurs,  to  deliver  to  them 
the  parable  of  the  lost  sheep,  of  which  the  text  is  the 
conclusion — saying,  «  What  man  of  you  having  an  hun- 
dred sheep,  if  he  lose  one  of  them,  doth  not  leave  the 
ninety  and  nine  in  the  wilderness,  and  go  after  that  which 
is  lost  until  he  find  it:  and  when  he  hath  found  it  he 
layeth  it  on  his  shoulders,  rejoicing  :  and  when  he  eom- 
cth  home,  he  calleth  together  his  friends  and  neighbors, 
saying  unto  them,  rejoice  with  me,  for  I  have  found  the 
sheep  which  was  lost.  I  say  unto  you  likewise,  joy  shall 
be  in  heaven,  over  one  sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons  which  need  no  repent- 
ance." This  consideration  of  itself  amply  justified  his 
conduct  in  visiting,  and  in  paying  special  attention  to  the 
sinful,  polluted,  aud  miserable,  whilst  it  invited  them 
still  nearer  to  him,  and  clothed  his  malicious  enemies 
with  shame.  The  same  divine  truth  is  now  addressed 
to  us,  miserable  sinners,  inviting  us  to  turn  from  our 
sins.  Jesus  is  even  now  saying  to  us,  to  persuade  our 
rebellious  hearts,  There  is  joy  in  heaven  over  one  sinner 
that  rcpcnleth. 

First,  1  shall  endeavour  to  illustrate  and  establish  this 
precious  truth  ',  and, 


ENOCH  BURT,  A.  M.  445 

Secondly,  consider  the  effect  it  should  have  upon  our 
hearts  and  lives. 

I.  There  is  joy  in  heaven  over  one  sinner  that  repent- 
eth.  God  the  ever-blessed  Trinity  rejoice  ;  the  holy 
angels  rejoice  ;  and  the  spirits  of  the  just  made  perfect, 
rejoice.  God  the  Father  rejoiceth  in  the  repentance  of 
a  sinner.  He  views  him  returning  from  his  wanderings, 
with  a  divine  complacency.  To  be  convinced  of  this, 
listen  to  his  own  most  gracious  declarations,  which  stand 
as  so  many  precious  invitations  to  the  returning  peni- 
tent. «  As  I  live,  saith  the  Lord  God,  I  have  no  pleas- 
ure in  the  death  of  the  wicked,  but  that  the  wicked  turn 
from  his  way  and  live.  Turn  ye,  turn  ye  from  your 
evil  ways ;  for  why  will  ye  die,  O  house  of  Israel," 
Ezek.  xxxiii.  11.  Oh  !  that  they  were  wise,  that,  they 
understood  this,  that  they  would  consider  their  latter 
end,  Deut.  xxxii.  29.  Is  the  sincerity  of  God  questioned 
in  these  precious  declarations  which  he  hath  made,  as 
so  many  tokens  of  his  joy  in  the  repentance  of  a  sinner  ? 
Behold  then  all  his  acts  of  love  and  mercy,  speaking  the 
same  language,  and  unequivocally  attesting  his  sincerity. 
Hath  he  not  abundantly  witnessed  it  in  the  unspeakable 
gift  of  his  only  begotten  and  well  beloved  Son  ? 

Say,  O  sinner,  had  the  Father  willed  thy  death — had 
he  taken  pleasure  in  thine  impenitence,  would  he  have 
delivered  up  the  darling  of  his  bosom,  as  a  sacrifice  for 
sin  ?  Had  he  not  delighted  in  thy  repentance,  would  he 
have  devoted  his  chief  delight,  and  the  delight  of  all  the 
heavenly  hosts,  to  such  unutterable  woes  as  thy  Saviour 
endured  ?  Oh,  no  !  This  conduct  of  God  speaks  a  lan- 
guage impossible  to  be  misunderstood  and  testifies  in  the 
most  affecting  manner,  his  joy  over  the  repenting  sinner. 


4*6  NEW-JERSEY  PREACHER 

Again  :  had  he  not  delighted  in  thy  repentance,  why 
hath  he  so  long  lengthened  out  thy  course,  and  afforded 
thee  so  many  precious  aids  and  opportunities  to  repent  ? 
Instead  of  permitting  the  thread  of  life  to  run  so  long, 
why  hath  he  not  cut  thee  down  in  the  midst  of  thine  im- 
penitence and  folly,  and  plunged  thee  into  woe  ?  Art 
thou  not  a  living  witness  for  him,  that  he  delighteth  in 
mercy,  and  is  ready  to  view  with  an  holy  complacency 
thy  repentance  ?  Did  he  not  rejoice  in  the  repentance 
of  a  sinner,  would  he  have  interposed  for  thee,  when 
there  was  hut  a  step  between  thee  and  the  grave,  whilst 
thou  wast  unprepared  to  die ;  thus  saving  thee  from 
sinking  suddenly  into  hell  ?  Why  hath  he  afforded  thee 
those  kind  admonitions — those  friendly  warnings  of  thy 
danger  ?  "Why  hath  he  sometimes,  through  his  provi- 
dence, by  his  Spirit,  brought  thy  conscience  to  a  stand, 
leading  thee  to  reflect  on  thy  state  and  on  thy  future 
prospects,  and  making  thee  feel  for  the  moment  that  it 
was  high  time  for  thee  to  make  thy  peace  with  God? 
Why  hath  lie  sent  warning  after  warning,  and  call  after 
call,  unless  he  had  rejoiced  in  the  repentance  of  a  sin- 
ner? Yes,  sinner,  these  are  so  many  indubitable  proofs 
that  God  delighteth  in  mercy,  and  rejoiceth  over  the  re- 
turning penitent.  They  are  so  many  pledges  that  he 
indeed  stands  with  open  arms,  to  receive  the  returning 
prodigal :  nay,  that  upon  his  return  he  will  even  hasten 
to  meet  him. 

What  a  powerful  motive  is  this,  to  excite  to  repent- 
ance ?  God  is  not  only  exhibting  to  us,  his  readiness  to 
receive  the  penitent  offender,  but  is  also  pleased  to  man- 
ifest a  peculiar  joy  at  his  return. 

God  the  Son,  rejoiuth  in  the  repentance  of  a  sinner. 


ENOCH  BURT,  A.  M.  447 

If  n©t,  why  so  many  expostulations,  and  entreaties, 
and  why  those  lamentations  which  he  uttered  over  those 
that  were  ahout  to  be  destroyed  ?  Who  can  hear  his  la- 
mentation over  Jerusalem,  when  he  saw  the  hour  of  hei* 
awful  visitation  near  at.  hand,  and  doubt  for  a  moment, 
whether  he  rejoiecth  over  the  returning  penitent  ?  "  O 
Jerusalem,  Jerusalem  !  thou  that  killest  the  prophets  and 
stonest  them  that  are  sent  unto  thee,  how  often  would  I 
have  gathered  thy  children  together  as  a  hen  doth  gather 
her  brood  under  her  wings,  and  ye  would  not,"  Luke 
xv.  34.  Who  can  behold  him  at  the  descent  of  Mount 
Olivet,  amid  the  acclamations  of  the  multitude,  weeping 
over  this  self-ruined  and  devoted  city — and  hear  him 
ventiug  the  compassions  of  his  heart,  in  abrupt  senten- 
ces, broken  as  it  were  by  the  rising  of  holy  grief — **  If 
thou  hadst  known,  even  thou — at  least  in  this  thy  day— 
the  things  which  belong  to  thy  peace  J — But  now — they 
are  hid  from  thine  eyes,9*  Luke  xix.  42  :  I  say,  who  can 
witness  in  the  Son  of  God,  these  tears  and  words  of  com- 
passion and  grief  over  the  perishing,  and  doubt  at  the 
same  time  whether  or  not  he  would  rejoice  over  the  re- 
turning sinner  ? 

Unless  it  be  to  him  matter  of  joy,  what  mean  all  his 
gracious  invitations?  "Come  unto  me  all  ye  that  la- 
bour and  are  heavy  laden,  and  I  will  give  you  rest,  Matt, 
xi.  28.  He  that  cometh  to  me  I  will  in  no  wise  cast  out, 
John  vi.  37.  Ho,  every  one  that  thristcth,  come  ye  to 
the  waters,  and  he  that  hath  no  money,  come  ye,  buy, 
and  eat,  yea  come  buy  wine,  and  milk  without  money 
and  without  price.  Wherefore  do  ye  spend  money  for 
that  which  is  not  bread,  and  your  labour  for  that  which 
satisfieth  not ;  hearken  diligently  unto  mc,  and  eat  ye 
that  which  is  good,  aud  let  your  soul  delight  itself  in  fat- 


448  NEW-JERSEY  PREACIIEK. 

ness.  Incline  your  ear  and  come  unto  me,  hear  and  your 
soul  shall  live,"  Isa.  lv.  1 — 3.  The  Spirit  and  the  bride  say 
come,  and  let  him  that  heareth,  say  come,  and  let  him 
that  is  athirst,  come,  and  whosoever  xvill  let  him  come, 
and  take  the  water  of  life  freely,  Thes.  xxii.  17.  What 
more,  O  sinner,  could  the  Saviour  say  to  convince  thee 
that  he  would  indeed  rejoice  in  thy  repentance.  But  he 
not  only  testifies  to  this,  by  all  those  gracious  words 
which  proceed  from  his  lips,  but  also  by  all  his  conduct, 
which  with  the  most  convincing  and  persuasive  elo- 
quence has  been  from  the  beginning,  and  is  still  pro- 
claiming the  same  truth.  Was  it  not  to  invite  sinners 
to  repentance,  that  he  left  the  mansions  of  glory,  the 
.heaven  of  heavens,  the  bosom  of  the  Father  ?  Behold 
him  on  this  gracious  errand,  leaving  the  eternal  throne, 
laying  aside  his  radiant  crown,  and  royal  robes,  and  de- 
scending in  haste,  through  all  the  shining  ranks,  of  che- 
rubim and  seraphim,  and  angelic  orders,  to  make  his 
appearance  on  earth,  in  a  stable  at  Bethlehem !  Again 
behold  him,  who  by  his  wisdom  and  power,  had  formed 
the  worlds,  Heb.  i.  2,  and  arched  the  heavens,  and  laid 
the  foundations  of  the  earth  in  the  empty  air,  Isa.  xliv.  24, 
Zech.  xii  1  j  learning  the  carpenter's  art  of  one  of  his 
creatures,  and  toiling  at  the  laborious  occupation,  Mark 
vi.  3  ;  and  then  say,  whether  the  Sou  of  God,  who  thus 
humbled  himself,  to  prepare  the  way  for  thy  repentance, 
will  not  rejoice  in  thy  penitential  tears.  Behold  him,  in 
whom  heaven  delighted,  whom  angels  adored,  and  who 
moved  amidst  their  shining  ranks,  condescending  to  min- 
gle with  the  poor,  the  afflicted,  the  polluted  children  of 
men,  that  he  might  instruct,  and  bring  them  to  repent- 
ance ;  and  say,  will  he  not  rejoice,  when  the  sinner,  con- 
vinced of  his  folly  and  ingratitude,  yields  to  his  entrea- 


I  ENOCH  BURT,  A.  M.  44g 

ties,  and  with  penitential  sorrow  supplicates  his  mercy  ? 
See  this  Lord  of  glory,  this  King  of  angels,  submitting 
to  the  reproach,  the  contumely,  the  persecution  of  worms 
of  the  dust,  when  he  could  in  an  instant  have  stopped  their 
impious    breath,   and   ascended    glorious  in  justice   to 
his  native  heaven,  and  eternal  throne;  and  all  this,  that 
the  sinner  might  be  entitled   to  repentance,   with  the 
assurance  of  receiving  pardon,  and  eternal  life  ;  and  will 
he  not  now  look  down  with  a  peculiar  complacency  on 
the  returning  sinner,  and  rejoice  over  his  repentance  ? 
And  finally,  can  it  be  possible  that  after  the  bloody  sweat 
of  Gethsemane,  and  the  agonies  of  the  cross,  we  can 
doubt  whether  the  Saviour  will  rejoice  in  the  repentance 
of  a  sinner  ?     It  was  this  to  which  he  looked  forward 
when  he  endured  those  dreadful  sufferings,  and  will  he 
not  rejoice  in  their  fruit  ?    Was  it  not  that  the  sinner, 
who  deserved  to  die  eternally,  might  be  saved   from 
wrath  through  him,  and  God  glorified  in  his  justification, 
that  he  poured  out  his  soul  unto  death,  and  will  he  not 
rejoice  when  he  sees  the  waters  of  repentance  flowing — 
when  he  perceives  the  heart  humble,  broken,  and  contrite, 
and  ready  to  receive  his  rich  grace  ?     Yes,  my  brethren, 
the  Saviour  indeed  rejoices  in  the  repentance  of  a  sinner; 
for  in  it,  he  sees  a  part  of  the  fruit  of  the  travail  of  his 
soul;  in  it  he  beholds  the  increase  and  prosperity  of 
that  church,  and  kingdom,  which  he  purchased  with,  and 
founded  in,  his  blood  ;  whose  interest  ever  lies  near  his 
heart.     Every  returning  penitent  is  a  new  trophy  of 
his  grace,  and  star  in  his  crown  of  victory;  and  in  this 
new  accession  to  his  empire,  and  his  spiritual  glory,  he 
cannot  fail  to  rejoice.     He  sees  in  it  the  eternal  promise 
of  the  Father  fulfilling,  the  complete  measure  of  which 
in  prospect  encouraged  him  ia  all  his  labors,  his  toils-, 
Vol..  T-.  3  I 


450  NEW-JERSEY  PREACHER. 

and  conflicts,  in  bis  agonies  in  the  garden  aud  his  tor- 
tures on  the  cross.  This  was  no  inconsiderable  part  of 
the  hope,  and  the  glory,  which  was  set  before  him,  in 
view  of  which  he  endured  the  cross,  despising  the  shame, 
and  he  is  now  waiting  on  his  throne  for  its  full  accom- 
plishment, Heb.  xii.  2.  Can  he  fail  to  rejoice,  then,  in 
that,  which  is  thus  fulfilling,  the  important  design 
of  his  advent,  his  toils,  his  sufferings  ?  Impossible ! 
Sinner,  whoever  thou  art,  be  assured  that  thy  repent- 
ance  will  create  joy  in  the  presence  of  the  Divine  Re- 
deemer. And  dost  thou  find  in  this  no  motive  to  repent- 
ance ?  Hast  thou  not  sufficiently  afflicted,  wounded,  and 
pierced  him,  by  thy  sins,  to  be  willing  now  to  cause  him 
to  rejoice  over  thy  repentance  ?  Did  he  once  weep  and 
sink  in  floods  of  sorrow,  that  thou  mightest  eternally  re- 
joice, and  will  thou  not  now  create  joy  in  his  presence,  by 
weeping  and  mourning  for  thy  sins,  which  thus  over- 
whelmed him  with  affliction  ?  Say,  shall  such  a  motive 
be  addressed  to  thee  in  vain  ? 

But  again,  there  is  not  only  joy  in  the  presence  of  God 
the  ^Father,  and  of  God  the  Son,  over  the  repenting  sin- 
ner ;  but  the  Holy  Ghost  also,  rcjoiceth  in  his  return. 

This  is  manifest  from  the  important  and  benevolent 
part  which  he  performs  in  the  mystery  of  redemption, 
and  from  the  lively  interest  which  he  takes  therein.  Is 
it  not  his  gracious  office  to  enlighten  the  darkened  mind, 
and  impart  conviction  to  the  thoughtless  sinner  ?  Is  it 
not  by  him,  that  the  hard  and  obdurate  heart  is  made  to 
relent,  and  from  this  flinty  rock  the  waters  of  godly 
sorrow,  made  to  flow  ?  And  will  he  not  then  rejoice  in  his 
own  work  ?  Will  he  not  take  pleasure  in  the  lasting  effects 
of  his  gracious  influences  ? 


ENOCH  BURT,  A.  M.  45| 

Bid  he  not  rejoice  in  the  repentance  of  the  sinner,  why 
doth  he  so  long  wait  upon  him  with  his  heavenly  influ- 
ences I  Why  doth  he  follow  him,  though  continually  re- 
sisted, and  provoked,  week  after  week,  month  after 
month,  and  year  after  year  ?  Why  doth  he  so  often  pre- 
sent his  kind  solicitations,  and  his  faithful  warnings  ? 
Why  doth  he  not  in  just  anger  give  up  the  sinner  speed- 
ily, to  his  own  chosen  way,  to  sleep  securely  in  his  wick- 
edness until  awakened  hy  the  flames  of  wo  ?  Is  it  not 
because  he  rejoieeth  not  in  his  death,  but  in  his  repent- 
ance and  salvation. 

Have  not  some  of  us,  my  brethren,  been  the  subjects 
of  these  reiterated  admonitions  ?    Have  we  not  been  fol- 
lowed by  him,  through  all  the  mazes  of  our  folly,  and 
forgetfulness,  and  in  spite  of  all  our  ungrateful  resist- 
ance ?    Hath  he  not  at  times,  almost  persuaded  us  to 
break  off  our  sins  by  righteousness,  and  our  iniquities 
by  turning  to  the  Lord  ?    Hath  he  not  at  times,  almost 
melted  our  frozen  hearts,  by  turning  our  thoughts  to  a 
Saviour's  dying  love,  and  the  manifold  mercies  of  our 
God  ?    Or  made  them  quake  and  tremble  at  the  voice 
of  the  infinite  justice,  and  holy  indignation  of  a  sin  aveng- 
ing God  ?    And  when  these  kind  monitions,  and  faithful 
warnings  have  been  stifled,  and  resisted  by  us,  has  he 
not  in  compassion  repeated  them  again,  and  again,  and 
perhaps  even  at  this  moment,  is  whispering  to  our  con- 
sciences ?     Why  then  all  this  persevering  labor  of  the 
Holy  Ghost,  unless  he  rejoieeth  in  the  return  of  the 
sinner,  and  views  with  an  holy  complacency,  his  repent- 
ance.    Where  not  this  the  case,  would  not  his  patience 
long  since  have  been  exhausted,  and  we  left  in  awful 
stupidity,  no  more  to  think  of  the  joys  of  heaven,  or  the 


452  NEW-JERSEY  PREACHER 

miseries  of  bell,  until  we  had  lost  eternally  the  former, 
and  plunged  into  the  latter? 

Can  >ve  require  further  evidence  of  the  truth  that  the 
Holy  Ghost  rejoiceth  over  one  sinner  that  repentcth  ? 
And  shall  that  be  a  matter  of  no  concern  to  us,  which 
thus  givethjoyin  the  presence  of  the  holy  and  ever- 
blessed  Trinity !  To  what  adamantine  hardness  must 
sin  have  reduced  that  heart,  which  can  resist  a  motive 
to  repentance,  such  as  this.  But  there  is  joy  in  heaven 
over  one  sinner  that  repenteth,  not  only  in  the  presence 
of  the  eternal  Godhead,  but  also,  in  the  presence  of  his 
holy  angels.  AH  the  angelic  legions  are  filled  with  joy, 
when  the  sinner  by  sincere  repentance  escapes  the  toils 
of  Satan,  bursts  the  chains  of  the  prince  of  darkness, 
aud  becomes  the  willing  subject  of  the  King  of  Zion, 
their  adorable  sovereign. 

With  what  holy  pleasure  did  they  fly  from  heaven  to 
earth,  to  announce  the  glad  tidings  of  the  Saviour's  birth ! 
"With  what  extacy  did  they  raise  their  immortal  voices  in 
the  heavenly  anthem,  glory  to  God  in  the  highest,  peace 
on  earth,  and  good  will  toward  men ! 

If  such  was  their  exceeding  joy  in  view  of  that  which 
■was  to  open  the  way  of  salvation,  and  invite  the  sinner 
to  repentance,  and  forgiveness  ;  what  must  be  their  joy 
"when  they  behold  him  leaving  his  sins  ;  shaking  off  the 
yoke  of  satan,  and  flying  to  the  blood  and  merits  of  his 
Redeemer,  for  cleansing,  and  forgiveness  !  Yes  !  they 
exclaim,  with  love  and  joy,  another  captive  soul  has  es- 
caped as  a  bird  from  the  hand  of  the  fowler,  satan  hath 
lost  another  subject,  in  spite  of  all  his  malicious  devi- 
ces !  Behold  him,  already  encircled  in  the  arms  of  the 
everlasting  covenant,  and  beginning  to  taste  its  saving 
blessings !  Behold  him,  safe  from  the  power  of  all  his 


ENOCH  BURT,  A.  ]\f.  4fS 

spiritual  foes,  and  from  the  dominion  of  bis  own  corrup- 
tions !  Behold  him,  embraced  by  the  hand  of  omnipo- 
tent grace,  from  which  neither  earth  nor  hell,  shall  he 
able  to  pluck  him  !  Behold  him,  a  few  moments  since, 
a  child  of  wrath,  a  captive  of  satan,  lost  to  hope,  lost 
to  heaven,  and  lost  to  God  ;  now  a  child  of  God,  a  joint 
heir  with  Christ,  to  an  heavenly  inheritance,  who  will 
soon  walk  the  golden  streets  of  the  new  Jerusalem. 
Yes,  with  an  holy  excess  of  joy,  these  exalted  spirits 
contemplate  the  poor  prodigal,  coming  to  himself,  and 
saying,  « I  will  arise  and  go  to  my  father,  and  say  to 
liim,  father,  I  have  sinned  against  heaven,  and  before 
thee,  and  am  no  more  worthy  to  be  called  thy  son." 
Sent  forth  by  the  Lord  of  glory,  to  minister  to  those 
who  shall  be  heirs  of  salvation,  Heb.  i.  14,  they  feel 
the  most  lively  interest  in  the  success  of  those  precious 
means  and  ordinances,  established  in  the  church  below, 
for  the  training  up  of  subjects  for  the  church  triumphant; 
and  whilst  they  drop  the  tear  of  pity  over  the  poor,  infat- 
uated creature,  who  manifests  no  more  concern  for  the 
life  of  his  soul,  than  for  the  reptile  which  he  treads  un- 
der his  feet,  their  countenances  brighten  with  joy, 
"when  they  behold  the  beginnings  of  an  unfeigned  sorrow 
for  sin,  and  an  anxious  concern  to  be  delivered  from  it. 
"With  an  holy  anxiety  they  wait  to  see  the  issue  of  those 
faint  emotions,  which  the  sinner  discovers,  whilst  the 
blessings  of  the  everlasting  gospel,  and  the  Saviour, 
with  all  his  infinite  fulness,  is  tendered  to  him.  They 
watch  to  see  what  effect  a  Saviour's  love  seems  to  have 
upon  the  hitherto  impenitent,  ar.d  unfeeling  heart ;  or 
with  what  sentiments  it  seems  to  hear  the  terrors  of  the 
law  proclaimed.  Interesting  thought !  Perhaps  at  this 
very  moment  some  of  those  holy  spirits  are  hovering 


•54  NEW-JERSEY  PREACHER. 

around  us,  whilst  a  gracious  God  is  inviting  us,  by  his 
word,  to  turn  to  him  from  our  transgressions.  Nay, 
snore  than  a  'perhaps,  undoubtedly  many  of  them,  assem- 
ble with  us  in  the  house  of  God,  to  be  spectators  of  our 
worship  and  our  conduct,  as  far  as  created  spirits  are 
able,  discovering  the  manner  and  degree  in  which  our 
minds  arc  affected,  1  Cor.  xi.  10.  Yes,  sinner,  they  are 
now  waiting  that  they  may  itave  the  unspeakable  joy  of 
bearing  to  their  holy  society  above,  the  blessed  news  of  thy 
repentance.  O  !  could  they  but  see  thee  now,  manifest- 
ing a  heart  humbled  at  the  foot  of  the  cross,  relenting 
for  thy  sins,  and  sighing  after  thy  Saviour,  whilst  at  the 
same  time  informed  by  him,  from  whom  they  come  forth 
to  minister,  that  thy  repentance  was  sincere,  of  which, 
on  the  event,  they  would  soon  receive  infallible  intelli- 
gence.* How  would  they  with  triumphant  joy  stretch 
their  wings,  and  mount  the  skies,  that  the  ten  thousand 
times  ten  thousand,  might  share  in  their  joy  over  thy  re- 
pentance! How  long,  O  sinner,  shall  they  thus  wait,  be- 
fore they  be  permitted  to  fly  with  the  joyful  tidings ! 
Think  not  that  this  is  merely  ideal.  Have  we  never  read 
the  vision  of  Jacob's  ladder,  which  extended  from  earth 
to  heaven,  and  on  which  the  angels  of  God  were  contin- 
ually both  ascending  and  descending,  Gen.  xxviii,  12. 
Had  this  vision  then,  no  meaning  ?  or  was  it,  indeed,  de- 
signed to  instruct  us,  as  well  as  the  Patriarch  of  old  ? 
Unquestionably  it  was;  and  this  no  doubt  is  its  true  lan- 
guage, That  through  Christ  Jesus,  communion,  and  in- 

*  It  is  not  snpposablc  that  any  created  spirit  can  of  itself  discern  intuitively 
the  ails  of  another,  but  since  angels  are  sent  forth  by  Christ  to  minister  to 
those  who  shall  be  heirs  of  salvation,  Heb.  i.  14,  and  since  they  rejoice  over 
one  sinner  that  repenteth,  Luke  xv.  10,  may  we  not  believe  that  this  subject- 
matt:'.-  of  their  joy  is  immediately  commuuicared  to  thou. 


&NOCH  BURT,  A.  5J.  4*3 

iereourse,  is  opened  between  heaven  and  earlh,  and  that  the 
angelic  hosts,  who  wait  the  orders  of  their  king,  and 
minister  to  his  church  on  earth,  are  continually,  in  the 
execution  of  this  delightful  office,  passing,  and  repassing, 
from  heaven  to  earth,  and  from  earth  to  heaven,  John 
i.  51 — and  saith  the  Saviour  himself,  There  is  joy  in 
the  presence  of  the  angels  of  God  over  one  sinner  fhat 
repenteth,  Luke  xv.  10. 

Yes.  They  rejoice  indeed  in  the  repentanee  of  a  sin- 
ner. For  they  now  view  him  as  a  future  memher  of 
their  immortal  society,  already  partaking  in  a  measure 
of  their  spirit,  soon  to  be  admitted  to  their  endless  feli- 
city. 

They  rejoice  in  the  repentance  of  a  sinner.  For  they 
see  therein  the  advancement  of  that  glorious  kingdom, 
for  the  increase  and  prosperity  of  which,  they  minister 
with  an  holy  pleasure,  and  unwearied  assiduity. — And 
they  look  forward,  to  its  increasing  splendor,  until  it 
shall  reach  the  exalted  summit  of  its  glory.  They  re- 
joice in  the  repentance  of  a  sinner,  for  in  it  they  behold 
new  victories  won  by  their  adorable  sovereign,  whom 
they  once  attended,  and  strengthened,  in  the  garden,  and 
around  whose  cross  they  hovered  with  astonishment,  and 
wonder,  when  he  paid  the  infinite  ransom,  for  the  peni- 
tent sinner,  and  laid  in  his  blood  the  broad  foundation 
ef  his  kingdom  and  glory.  They  rejoice  in  the  repent- 
ance of  a  sinner  j  for  in  it  they  behold,  not  only  the  mys- 
tery of  grace,  more  and  more  unfolded  but  also,  the 
glory  of  God  the  ever-blessed  Trinity  advanced,  and  his 
infinite  grace  exalted. 

And  say,  O  sinner  !  whilst  angels  lament  over  thine  im- 
penitence ;  whilst  they  stand  ready  to  rejoice  over  thy 
repentance  :  canst  thou  thyself  remain  indifferent,  and 


456  NEW-JERSEY  PREACHER. 

stupid  ?  Once  more,  there  is  joy  in  heaven  over  one  sin- 
ner that  repenteth,  in  the  presence  of  the  spirits  of  the 
just  made  perfect,  amidst  the  church  triumphant.  Once, 
themselves,  the  vassals  of  sal  an,  held  hy  him  in  cruel 
bondage,  but  long  since  rescued  from  his  power,  hy  the 
all-conquering  grace  of  their  Saviour,  with  what  holy 
pleasure  must  the  joyful  tidings  be  received  by  them,  of 
another  heir  of  glory  born  ;  of  a  brother  or  a  sister  in  the 
human  family,  from  a  child  of  satan,  being  recently 
made  a  child  of  God.  Whilst  on  earth,  their  souls  de- 
lighted to  witness  new  conquests  of  their  Saviour's 
grace,  to  see  the  boundaries  of  his  church  extending,  and 
her  spiritual  glory  continually  increasing.  "With  what 
sublimer  joy  then  will  their  hearts  exult,  in  the  heaven- 
ly glory,  at  hearing  of  these  fresh  conquests  of  divine 
grace,  over  sin  and  satan !  If  when  on  earth,  when 
they  could  know  only  in  part,  the  awful  state  of  the  sin- 
ner, out  of  Christ,  or  the  inconceivable  felicity,  and 
glory  of  the  sons  of  God,  they  were  tilled  with  joy  at 
the  thought  of  one  soul  escaping  from  spiritual  death, 
and  the  thick  shades  of  death  eternal,  into  the  embraces 
of  the  Lord  of  life,  and  the  light  and  glory  of  his 
kingdom;  with  what  an  extacy  of  joy  will  they  now, 
knowing  by  sweet  and  constant  experience,  how  to  esti- 
mate the  inheritance  of  the  saints  in  light,  hear  the  glad 
tidings  of  a  new  heir,  just  born  of  the  Spirit  of  God,  to 
possess  it  with  them;  and  whose  happy  arrival  at  the 
gates  of  the  new  Jerusalem,  they  already  anticipate.  If 
the  hopeful  conversion  of  friends,  dear  to  them  as  their 
own  soul,  of  children  bound  to  their  heart  by  ten  thou- 
sand ties,  filled  their  soul  when  on  earth  with  a  joy 
the  tongue  could  scarcely  utter  ;  with  what  transport, 
must  a  glorified  immortal  hear  of,  and  perhaps  witness. 


ENOCH  BURT,  A.  M.  457 

that  friend,  whom  at  his  departure  from  the  flesh  he 
left  behind,  impenitent,  and  under  condemnation,  turn- 
ing to  God,  by  sincere  repentance,  and  about  to  receive 
the  tokens  of  his  love. 

Perhaps,  the  hour  of  his  dissolution,  though  bringing 
with  it,  to  his  own  soul,  the  lively  hope  of  glory,  was 
nevertheless,  imbittered  by  the  thought,  that  this  friend 
whom  he  was  about  to  leave,  he  should  never  see  again* 
but  at  an  awful  distance,  at  the  left  hand  of  his  judge  ; 
perhaps,  the  last  look,  was  a  look  of  painful,  ofjinal 
adieu. 

"Who  then  but  a  glorified  immortal  can  conceive,  with 
what  joy  he  will  be  filled,  at  the  tidings,  or  sight,  of 
such  an  one,  returning  to  God,  through  sincere  repent- 
ance, and  secured  in  the  arms  of  everlasting  love  ? 

"With  what  divine  rapture  will  he  anticipate  the  hour 
approaching,  when  they  shall  meet  on  Mount  Zion  above, 
eternally  to  recount  together,  with  ceaseless  joy,  the 
wonders  of  redeeming  love. 

How  many  parents,  now  in  glory,  closed  their  eyes  on 
this  state  of  probation,  in  painful  anxiety  for  those 
children  whom  they  left  behind,  Jioughtless  and  impen- 
itent, exposed  to  all  the  temptations  of  a  seducing 
world,  and  in  imminent  danger  of  being  thereby  eternally 
lost !  "Whilst  with  them  in  the  flesh,  how  earnestly  did 
they  seek  to  God,  for  his  grace  to  soften  their  hearts, 
and  save  their  souls  ;  but  still,  in  the  hour  of  death, 
were  constrained  to  leave  them  in  the  hands  of  a  merci- 
ful God,  without  having  received,  from  him,  one  com- 
forting evidence  that  their  supplications  for  them  were 
heard, -and  fearing,  lest  they  should  never  behold  them. 
in  the  society  of  the  redeemed.  O  !  who  can  conceive, 
then,  with  what  emotions,  they  shall  hear  of,  and,  for 
Vol.  i.  3  K 


458  NEW-JERSEY  PREACHER. 

aught  they  know,  witness  the  answer  of  all  their  pray- 
ers, in  the  siucere  repentance,  and  conversion  of  their 
children,  and  with  what  unknown  pleasure  they  look  for- 
ward to  the  happy  moment,  when  they  shall  again  re- 
ceive them,  not  to  a  temporary,  hut  an  eternal  emhrace, 
in  a  world,  which  sin  and  death  can  never  enter. 

Surviving  friends,  yet  in  the  gaU  of  bitterness  and  under 
the  bonds  of  iniquity,  whose  departed  companions  have 
gone  to  the  mansions  of  bliss,  and  are  now  rejoicing  in 
the  pa  radise  of  God,  with  what  tenderness  and  force  does 
this  reflection  address  you  ?  Think  not  that  because  death 
hath  removed  them  from  your  sight,  and  'their  Saviour 
received  them  to  his  glory,  that  they  must  necessarily, 
on  that  account,  live  wholly  unmindful  of  you.  True, 
they  are  no  longer  the  subjects  of  pain  and  sorrow,  but 
holy  compassion  still  dwells  in  their  hreasts  ;  and  if  this 
would  draw  tears  from  the  blessed,  they  would  drop 
them  over  you,  while  they  hear  not  of  your  repentance, 
and  return  to  God.  Perhaps  they  are  sometimes  per- 
mitted by  God  to  be  spectators  of  your  conduct,  when 
employed  by  him,  as  ministering  spirits ;  and  that  glori- 
fied immortals  are  sometimes  thus  employed,  as  well  as 
angelic  natures,  the  scriptures  seem  to  intimate,*  Rev. 
xix.  10,  and  xxii.  9. 

Can  you  think  of  it  hut  with  tenderness,  and  concern  ? 
How  often  did  they  exhort  you  !   how  often  did  they  pray 

*  I  see  no  good  reason  for  concluding  that  this  messenger  must  necessarily 
have  been  of  an  angelic  nature ;  he  calls  himself,  not  only  a  fellow  servant, 
•which  an  angelic  nature  might  in  truth  do,  but  he  adds,  "  I  am  of  tliy  brethren, 
the  prophets,"  by  which  he  seems  to  claim  a  kindred  nature  to  the  apostle, 
as  well  as  a  relation  to  him  in  office.  If  it  be  objected,  that  it  is  contrary  to 
the  laws  of  the  spiritual  world,  that  departed  saints  should  revisit  the  earth, 
is  not  this  full)'  refuted,  by  the  real  appearance  of  JMoses  anil  Elias  on 
the  Mount  ?  Matt.  xvii.  3,  and  that  of  Samuel,  to  Saul,  I  Sam.  xxviii.  12 — 20. 


tftffl  I       ■  ■    -. 


ENOCH  BURT,  A.  M.  £59 

for  you,  while  together  on  the  earth,  that  you  might, 
with  them,  he  led  to  walk  in  the  fear  and  love  of  God 
below,  that  so  you  might,  with  them,  walk  the  streets  of 
the  new  Jerusalem  !  And  now,  they  are  there  !  waiting  to 
hear  of  your  having  entered  the  path,  whieh  leadeth 
thither.  They  are  ready  to  rejoice  over  you,  whilst  ad- 
vancing towards  them,  and  with  exultation  to  anticipate 
the  joyful  moment  of  meeting  in  the  paradise  of  God. 
And  can  you  remain  unaffected,  at  a  consideration  like 
this?  But  the  spirits  of  the  just  made  perfect,  not  only 
thus  rejoice  over  the  repentance  of  a  sinner,  once  united  to 
them  by  tender  and  endearing  ties,  but  also,  over  eve- 
ry returning  child  of  Adam. 

It  is  the  spirit  of  the  gospel  to  embrace,  in  the  arms 
ef  universal  benevolence  and  charity,  all  mankind.  In 
heaven,  this  spirit  is  perfected,  in  every  member  of  the 
church  triumphant.  Oh  !  how  different  in  this  respect 
is  that  holy  society,  from  the  corrupted  society  of  earth. 
In  that  blessed  world  the  joy  of  one,  is  the  joy  of  all  : 
and  all,  with  one  voice,  exult  at  the  tidings,  that  anoth- 
er soul  is  born  to  God,  whether  in  the  East,  or  the  West, 
in  the  North,  or  the  South. 

From  every  quarter  under  heaven  is  the  church  trium- 
phant collected,  and  though  on  earth  its  members  be 
distinguished  by  country,  by  language,  by  name,  by  cli- 
mate, by  colour;  in  heaven  tliey  are  all  one,  and  with 
one  heart,  and  voice,  they  rejoice  in  the  view  of  every 
new  accession  to  their  holy  community.  Impenitent 
sinner,  whoever  thou  art,  will  thou  not  permit  this  bless- 
ed society  to  rejoice  over  thee,  by  sincerely  repenting  of 
thy  sins,  and  turning  unto  God.  and  thus  becoming  an 
heir  of  their  glory,  and  a  future  member  of  their  im- 
mortal society  2 


.., 


4$0  NEW-JERSEY  PREACHER, 

Once  more,  there  is  joy  in  the  assembly  of  the  just 
made  perfect  in  the  heavens,  over  one  sinner  that  repent- 
oth,  inasmuch  as  they  rejoiee  above  all  things,  in  the 
increasing  glory  and  exaltation  of  their  adorable  Re- 
deemer. And  in  every  returning  sinner  they  behold  his 
glory  advanced,  the  riches  of  his  grace  magnified,  and 
his  most  worthy  name,  as  King  of  Zion,  celebrated  by  all 
the  heavenly  hosts,  in  higher  strains.  Whilst  on  earth, 
they  regarded  him  indeed  as  the  chief  among  ten  thou- 
sands and  altogether  lovely  and  deserving;  but  oh  !  it  was 
only  the  shadow  of  his  beauty  and  glory  whieh  they  there 
beheld.  Now,  standing  in  his  presence,  and  his  lovely 
face  unveiled  to  their  immortal  eyes  ;  admitted  now  to 
know,  even  as  they  are  known,  and  to  see,  even  as  they 
are  also  seen,  1  Cor.  xiii.  12,  their  ravished  souls  re- 
joice to  see  him  crowned  with  all  possible  glory  ;  and 
new  tongues,  loosed  on  earth,  to  speak  his  praise  in  the 
church  militant,  and  preparing  to  celebrate  it,  in  more 
exalted  strains  in  the  church  triumphant.  Thus  is  there 
abundant  joy  in  heaven  over  one  sinner  that  repenteth; 
joy  in  the  presence  of  God,  of  his  holy  angels,  and  of 
all  the  spirits  of  the  just  made  perfect.  Though  it  he 
an  event  which  the  world  deems  scarcely  worthy  of  its 
notice,  it  is  one  which  fills  all  heaven  with  joy,  and 
strikes  anew  all  the  golden  harps  of  naradise. 

What  effect  should  this  truth  have  on  our  hearts  and 
lives'?  Sinner,  what  effect  should  it  have  upon  thee? 
■what,  but  to  arouse  thee  from  thy  fatal  lethargy,  and 
excite  thee,  without  delay,  to  break  off  all  thy  sins  by 
repentance.  Think  for  a  moment  where  thou  standest, 
an  object  of  concern  to  God,  angels,  and  devils,  who 
all  view  thee,  with  a  deep  interest ;  and  canst  thou  s(ill 
remain  unconcerned    thyself?    Art  thou  not  amazed  at 


^M,:-  v« 


ENOCH  BURT,  A.  M.  461 

thy  own  stupidity  ?    Didst  thou  ever  imagine  that  thou, 
a  worm  of  the  dust,  wast  of  so  much  consequence,  as  to 
be  viewed  with  such  interest,  by  hvo  vast  worlds,  Hea- 
ven, and  Hell.     Ah  !  it  is  because  thou  art  immortal. 
It  is  because  thou  hast  a  soul,  which  can  never  cease  to 
live,  and  is  of  more  value  than  ten   thousand   worlds. 
God,  and   angels,   behold  thee   with    compassion,    and 
stretch  toward  thee  the  hand  of  mercy,  whilst  thou  art 
ready  to  sink  down  to  flames.     Devils  are  striving  to 
sieze  thee,  as  their  lawful  prey,  and  bear  thee  to  the 
blackness  of  darkness,  and  are  as  yet  for  a  moment  re- 
sisted only  by  the  out-stretched  arm  of  grace  !    O  sin- 
ner, thou  art  indeed  condemned  already,  but  mercy  even 
yet  extends  to  thee  her  golden  sceptre,  and  all  heaven  is 
ready  to  rejoice  over  thee,  at  thy  rising  and  embracing 
it.     Seize  then  the  precious  moment,  on  which  perhaps 
thine  everlasting  all  depends :  cast  thy  soul  at  the  feet 
of  the  long  neglected,  but  compassionate  Saviour,  im- 
ploring from  him  the  grace  of  repentance,  and  his  pardon- 
ing mercy :  lest  having  called  and  intreated  in  vain  he 
suddenly  rouse  his  wrath  to  flame,  and  permit  hell  to 
triumph  in  thy  destruction  ! 

Fearful,  trembling,  desponding  soul,  Is  there  joy  in 
heaven  over  one  sinner  that  repenteth  ?  Astonishing,  de- 
lightful thought!  let  it  calm  your  fears,  let  it  raise 
your  hope,  and  encourage  your  approach  to  the  Saviour. 
He  is  exalted  to  be  a  prince  and  a  Saviour,  to  give  re- 
pentance, and  remission  of  sins.  He  rejoiceth  to  be- 
stow these  immortal  blessings  on  the  meanest,  and  most 
unworthy  child  of  Adam,  who  falls  at  his  feet,  lament- 
ing his  sins:  for  this  purpose  he  entered  our  world,  suf- 
fered and  died,  and  rose  again,  and  ascended  on  high. 
Go  to  him,  then,  however  great  your  sins  or  peculiar 


*£?  NEW-JERSEY  PREACHER. 

their  aggravations.  Pour  out  your  heart  before  him, 
and  be  assured  you  shall  obtain  your  suit.  I  am  Avar- 
ranted  to  assure  you,  on  the  best  of  authorities,  even 
that  of  himself,  that  so  far  from  rejecting  you,  he  will 
even  rejoice  over  you;  nay,  that  your  return  to  him,  as  the 
great  shepherd,  and  bishop  of  souls,  will  be  hailed  ?cith 
joy  by  all  the  heavenly  hosts.  However  mean,  and  des- 
picable you  may  appear  to  yourself,  though  feeling  un- 
"worthy  the  notice  of  any  of  his  creatures,  yet  this  very 
brokenness  of  heart,  and  contrition  of  spirit,  wrought  in 
your  soul  by  the  agency  of  his  spirit,  and  the  love  of 
Christ,  he  will  view  with  an  holy  complacency  ;  nay,  he 
doth  already  thus  regard  it,  and  all  heaven  rejoices  over 
it.  Come  then  to  Jesus;  dismiss  your  desponding  fears, 
and  rejoice  also  in  God  your  Saviour.  Is  there  joy  in  heav- 
en over  one  sinner  that  repenteth  ?  Christians,  what  effect 
should  the  thought  have  upon  you  ?  Must  it  not  stir  you  to 
an  holy  diligence,  and  activity  in  works  of  piety  ?  Must  it 
not  inspire  you  with  an  holy  circumspection,  and  watch- 
fulness over  your  hearts  and  lives  ?  Must  it  not  constrain 
you  continually,  to  whatever  has  a  tendency  to  impress 
the  thoughtless  mind,  and  to  lead  the  convinced  sinner 
to  true  repentance?  Must  it  not  sacredly  guard  you 
against  whatever  would  lead  others  to  security  in  sin,  or 
tend  to  harden  the  impenitent?  Remember,  christians, 
you  are  by  divine  grace,  and  your  holy  profession,  plac- 
ed on  an  eminence,  for  this  very  purpose,  that  an  unholy 
world  may  behold  you  and  by  the  light  which  you  reflect, 
be  led  to  repentance,  and  to  glorify  your  Father  in  heav- 
en ;  and  in  promoting  this,  will  you  not  take  a  lively  in- 
terest ?  J)o  you  possess  the  spirit  of  Christ  ?  Do  the  tem- 
per, and  affections  of  heaven,  dwell  in  your  breasts  ?  Must 
you  not  rejoice,  then,  in  forwarding  that,  which  raises 


ENOCH  BURT,  A.  jVIv  463 

still  higher  the  unspeakahle  joys  of  all  the  holy  inhab- 
itants of  heaven  ?  Whilst  God  is  proclaiming  his  love,  in 
the  unspeakable  gift  of  his  Son  ;  whilst  Jesus  the  Son,  is 
showing  all  his  bowels  of  compassion  ;  whilst  the  eter- 
nal Spirit  is  wooing  by  his  sacred  influences  ;  whilst  an- 
gels are  ministering;  whilst  all  heaven,  with  one  voice, 
is  calling  on  the  sinner  to  repent — will  you  not  also  be- 
come co-workers,  and  by  your  every  act,  call  upon  the 
sinner,  to  come,  and  taste  that  the  Lord  is  gracious  ?  that 
your  soul  may  rejoice,  and  heaven  resound  again  with 
alleluia  to  the  dying,  risen,  and  glorified  Redeemer,  for 
another  conquest  of  his  grace.  O  christians  !  where  is 
there  a  work,  in  which  your  heart  and  hands  can  engage 
equal  in  dignity,  importance  and  value  to  this  ? 

There  is  joy  inheaven  over  one  sinner  that  repenteth. 
What  a  reflection  is  this,  for  us,  who  are  ministers  of 
Christ!  Let  it  ever  dwell  within  us,  through  all  our  la- 
bors ;  amidst  the  trials,  the  difficulties,  and  discourage- 
ments which  attend  them,  let  the  remembrance  of  this, 
refresh  our  spirits,  and  renew  our  activity,  and  zeal. 
If  all  heaven  rejoices  over  one  sinner  that  repenteth, 
can  our  ministry  be  accounted  lost,  and  our  labour  vain, 
should  the  whole  fruit  of  it  be  the  saving  conversion  of 
a  single  soul  *?  No  !  since  for  that  soul  Jesus  died,  and 
over  it  he  rejoices,  with  all  his  holy  angels. 

Shall  we  remit  our  labours,  because  iniquity  abounds, 
and  the  world  reproaches  ?  Shall  we  be  led  to  suit  our 
instructions  to  the  corrupt  taste  of  the  world  ?  Shall  we 
confine  them  to  places,  and  persons,  which  the  world 
account  honorable  ?  Shall  we  be  prevented  from  vis- 
iting, with  the  messages  of  grace,  the  obscure  cottage, 
the  poor  African,  and  the  chief  of  sinners,  whom  a 
self-approving  world  despise,    because  proud  pharisees 


464  NEW-JERSEY  PREACHER. 

account  it  disgrace,  and  reproach  us  for  it,  as  the  com- 
panions of  the  low,  the  degraded,  the  polluted  ?  No  ! 
for  to  such  Jesus  himself  went,  notwithstanding  these 
reproaches ;  he  spake  to  them  words  of  mercy,  because 
they  were  sinners. — Let  us  go,  and  do  likewise — answer- 
ing every  reproach,  in  the  words  with  which  he  silenced 
his  revilers,  saying,  there  is  joy  in  heaven,  over  one  sinner 
that  repenteth,  more  than  over  ninety  and  nine  just  per- 
sons, which  need  no  repentance.  Yes !  since  for  sinners  Je- 
sus died — since  he  seeks  them  still — since  over  their 
repentance  He,  with  his  Father,  and  the  Eternal  Spirit, 
with  all  the  holy  angels,  and  the  church  triumphant,  re- 
joice, we  will  rejoice  also  ;  and  follow  his  example,  with 
unremitted  zeal,  and  self-humiliation,  seeking  to  find 
them  out,  and  by  the  preaching  of  the  cross,  and  love  of 
Christ,  to  bring  them  back  to  God,  through  sincere  re- 
pentance. 

Blessed  Jesus  !  fill  us  with  thy  Spirit — make  us  faith- 
ful unto  death,  and  successful  in  our  labors — that,  having 
through  thy  grace  turned  many  unto  righteousness,  we 
may  through  grace,  shine  forth  as  the  firmament,  and 
as  the  stars,  forever  in  the  kingdom  of  our  Father. 

AMEN. 


MTD  OP  THE  FIRST  VOLUME. 


,0;K 


•%*■*. 


X 


i 


